Invitation to Open Heart

Invitation to Open Heart

Hello folks.

I would like to invite you all to join Open Heart Yoga Level 1 Empowerment and Online Course, on 2nd of December 2018. You can find all the necessary info from links in the Facebook event, including fee information, so I won't describe the practice itself, but as suggested, I'd like to offer some information and statistics of how this practice, Open Heart Yoga (OHY) works.

Introduction

If some of you don't know who I am, I am Kim Katami, the founder and head teacher of Open Heart Sangha. I mainly teach tantric practices as a way to full liberation, traditionally known as buddhahood or perfect enlightenment. If the word tantric is foreign to you, you can replace it with ”energywork” as in tantric yoga one works with energybody in different ways such as breathwork, visualisation and mantra sounds. I have done training all my life with many different teachers and masters. Some of my work that you might know already are the so called Two-Part Formula (2PF) for awakening and Open Heart Bhumi Model (OHBM), that is used as a path map.

In Open Heart, we measure one's progress, from pre-awakening stage to medium stage to advanced stage to full attainment, with OHBM. We discuss bhumi openings and bhumi perfections because it is a solid way to measure where one's at, or where someone else is. This means that with sufficient training and skills one can learn to sense anyone's stage of attainment. Bhumi openings and perfections are commonly called with terms such as sudden and gradual enlightenment. I have written two books (Awake! and What's Next?) about these topics so if you haven't read them, I recommend going to the Open Heart-website where the books are available for free.

Bhumi Openings

Openings of bhumis are important because each opening directly correlates and increases one's sense of freedom, openness, and mental and emotional clarity. I have explained this in great detail in my books, so this is a nutshell description.

The core matter that all spiritual, yoga or dharma systems are concerned, is how one's mind can be illuminated or freed. All schools of buddhism say that the sense of self, or me-ness, is what causes us to believe in illusion and makes us deluded. For this reason, we experience existential confusion and feel that we are lost. In consequence, we seek a way out.

The sense of self is made like Matryushka, Russian doll, that has a certain amount of layers, where the sense of self is stored or imprinted. All systems aim to erase these imprints with varying results. It is not that easy to accomplish because the mind is not only organic but also abstract, not something we can see or hold in our hands. It is like removing spoiled parts from meat. Without sufficient knowledge, it is close to impossible to do. This is where OHBM and energy work (tantric practice) comes into the picture. Tantric meditation is very effective in clearing up the mind, without us needing to become masters of mindfulness/concentration-based meditation (which requires full time training).

Practice that is based on mindfulness and observation, only carries so far in the process of self-deconstruction. It is very useful in the beginning but apparently comes to a halt at some point, usually before or around 6th bhumi, at latest. This is my observation from hundreds of practitioners and teachers of theravada, zen, vipassana, TM and so on. In fact, they rarely get to open 6 bhumis. Tantrics, however, if they are able to open the 1st bhumi, advance to higher bhumis (6-10), if they keep practicing. On the other hand, buddhist tantrics, very rarely get to open the 11th bhumi. 11th bhumi is a major turning point because when that opens, natural awareness becomes one's default mode. In all traditional schools those with 11 bhumis open are almost non-existent. I say this based on few thousand bhumi analyses of all kinds of practitioners.

Buddhist tantrics from Tibet, specifically mahamudra and dzogchen practitioners, are the ones who most consistently produce fully attained (buddhahood) adepts. In Tibetan buddhism, this wealth of knowledge and practices, are shrouded by secrecy, rules and religious hindrances, so unfortunately if one wants to follow a traditional tantric path, one has to go through the traditional system, which is far from being suitable for modern laypeople, with jobs and families, as it was formulated in time and culture far removed from ours. Here Open Heart is different, even thought the goal is the same. Our method is suitable for ordinary laypeople who have the motivation to go deep or all the way. We don't have taboos or silly religious rules, and the teachings are available to all, with or without money. We are a buddhist community, without religious dogma or medieval views.

Open Heart Sangha is a community of 70 people worldwide. Everyone in our group is awakened, thanks to Two-Part Formula, or more. 32 people, almost half of us, have opened 6 or more bhumis. 16 of us have all 13 bhumis open, who have stabilized their natural state and therefore are in the process of perfecting their practice. Those who opened all of their bhumis, and had 13 consecutive openings, practiced from 2½ months to few years, which if you study traditional accounts, is unheard of. For a while now I have verified 5-10 bhumi openings every month. Bhumi analyses of traditional practitioners and teachers from existent schools of buddhism, or other religions indicate that, despite of great efforts, this does not happen widely. It is important to understand that this is not a claim or boasting but an analytical fact. This also does not mean that Open Heart would be a short cut, for if one aims for the highest attainment, commitment, effort, perseverance, correct motivation are needed.

Practices Unique to Open Heart

All tantric practices are based on the same principles. They have empowerments, mantras, visualisations and breathing practices, that are practiced on regular basis, while remembering the futility of life and common ethics. This is also the case in Open Heart Yoga. Anyone is free to look into what we do. What you will find is a lot of similarities with traditional approaches, both scriptures and tantric practices. We haven't invented anything new (!) but we have put together bits and pieces, useful techniques, that otherwise have been scattered around the world, to come up with this practice.

The biggest difference between Open Heart and other forms of yoga and dharma, are:

1. Have a clearly explained technique for generating awakening (2PF),

2. Have tantric empowerments that supports the student without needing him or her to do all the heavy lifting,

3. Use of mantras and other techniques for washing up the energy system, and most importantly,

4. Use of dynamic concentration, which means shouting of mantric syllables.

When empowerment mantras and dynamic concentration are combined, it literally breaks the delusion into pieces, and the natural state is effectively revealed. This is the reason why Open Heart practitioners open and perfect bhumis so fast.

So, I would like to invite everyone to try it out. If you are already awake, join the empowerment, learn Open Heart Yoga level 1, and in a short while you know whether it works or not. If you don't like it, you are perfectly free to leave the practice, and you are in no way tied to the method or the teacher, (your truly). Give it a go and see for yourself.

The next online empowerment of Open Heart Yoga will be held on 2nd of December. The sessions lasts 1-2 hours, after which the students will be provided with online learning materials of the techniques.

Facebook event: https://www.facebook.com/events/1418875584910274/

Thank you for reading.

- Kim Katami, Head teacher,

Open Heart Sangha. www.en.openheart.fi

Three Approaches: Mantra, Mindfulness and Direct Path

Three Approaches:

Mantra, Mindfulness and Direct Path

From online discussion.

Tantric means mantric. It would be better to call it mantric buddhism, instead of tantric. Anyway, mantric means deities. Deities are archetypes. Deities are universal, same for everyone because that's what archetype means. Any buddha will do for a deity, and reveal the basic mind. 

The reason why in Open Heart we have many deities squeezed in together is because the mind is made of many frequencies, like the many keys of a piano. Now, if we only used one deity, let's say Amitabha, for example, it could be compared to stepping down the sustain pedal and playing one note or a combination of few notes. If we kept hitting that or those notes, the rest of the keys would eventually start vibrating and emitting sound, in a gentle indirect way, because of reverberation in the instrument. We could do that, as many do, and have a path that only uses one or two deities, and it would reveal the basic mind but in this way, we don't directly adress all of our baggage.
The logic with the set of deities we have, is that when we directly push all the keys, like a wild jazz player, we cover or better reveal all of the mind, with all the remaining stuff, karmic spots, in it. This is an example how tantric or deity related paths work.

In this type of approach we gain calmness and insight, both axles of buddhist practice, from the deity. If one doesn't understand that the deity is an archetype of one's own basic mind, one is bound to thinking in dualistic terms but that issue should take care of itself in relatively short period of practice, even for stubborn secularists, who everything about this kind of practice. If this knowledge doesn't arise soon after starting tantric exercise with a deity or a guru, there is something wrong with the instructions. The bottom line is that its all devoid of self and nondual in the end, and in the start. Tantric approach is called "other power" approach because seemingly it relies on, well, "other" power but this terminology should not be taken literally because if seen dualistically, it is entirely misleading. In my view, Pure Land buddhism, which is also what we do in Open Heart, is entirely nondual.

"Self power" approach is the alternative to other power approach. In self power, one relies on one's own skills, abilities, wits, effort, view and teachings, to effect insight and illumination. This is mindfulness, basically, and its relentless cultivation. Now, there are many wonderful aspects to this type of training. One learns to sit well, in good posture, learns to calm the mind and gains patience. But the challenge of this approach is that the mind keeps getting distracted. It requires very good health, vitality, determination and a lot of time to do this practice alone, to get the real dharmic benefits (not just a little calming down). It is a hard path but the things one learns, one learns well. If I consider this kind of path, apart from mantric or direct paths, in the light of my analogy above, it takes a long time to get to the piano and get even one note playing. A decade or two goes by easily. That's the downside of it.

There is a third option which is the direct path, also known as dzogchen or advaita. Here one goes to a guru, who points out the basic mind to you, you get it and your doubts are removed. And that's it... unless it isn't. This can be taken as a path as well, but the problem here is that the confused mind is so tangled that you can go to the guru few hundred times, over the span of decades, not get it correctly and make a lot of faulty assumptions about it. The danger in this approach is that if one is too hasty, one can easily assume that one has understood the teaching, has sufficient understanding and is done. This is the tragedy of those who do not really understand the direct path.
Using the piano analogy, the point is that whether the notes play or not, makes no difference. Both silence and sound are the same. Everything is already perfect as they are. No solution or confirmation is needed because there never was a need for either, in the first place.

In Open Heart, we combine all three approaches, with some unique flavours.

>So the deities are purifying karma without us having to face and process the experience, subconsciously?

-No. The deity/deities are the natural state. By cultivating a deity we make the natural state appear and when that happens, our baggage, that is hidden in the nooks and corners of the mind, come to light. Baggage coming to light is no different than in mindfulness approach but with deity practice, they become uncovered faster and sooner, without having to wait for it. That is both the value and challenge of the tantric path. Challenge because it is not pleasant. However, if one has an unshakable motivation to become enlightened as soon as possible, for the sake of all beings, it will be much easier. If this motivation is not there, it will hurt like hell and be very unpleasant. For this reason, compassion is crucial.

I have some criticism towards the mindfulness path. It is my observation that one can end up spiritual bypassing because of all the calmness and also that this approach, as a standalone practice, takes way longer than mantric approach. But then, if calmness is enough, it is not a problem. Another issue is what you say is the lack of understanding of the practice. Here's the thing. If the natural state is not prioritised and recognised in every day practice, it is like trying to make a puzzle, seeing only one piece at a time. It is close to impossible to finish a puzzle like that. Because direct path prioritizes the natural state, one gets glimpses of all the pieces of the puzzle at once, and these glimpses keep coming at a steady rate. Which one do you reckon finishes the puzzle sooner? These approaches are very different in the way they work. Having said that, I think that combining all three approaches creates a good and efficient combination.

>What do you mean by ‘cultivating a deity’? Is it just doing the mantra with devotion? Is the idea that it releases subconscious sankaras that are then observed and dissolved or what is the action of purification?

- Deities are practiced through mantra, mudra, and visualisation, mainly mantra. Yes, that's the idea.

>Having said that, I have found the introduction of awareness of the natural state incredibly useful in vipassana practice and it adds a very important dimension that most vipassana schools seem to miss. But I still work with emotional states using pure awareness practice and feeling into the body. The awakening has really transformed and energised this process though, big time.

- That's right, a big difference with both factors.

That Was Emptiness!

That Was Emptiness!

There is little agreement between buddhist schools and lineages about what is what and the qualifications. Some have low standards, some high, some think they have high standards when in fact they have low standards. The point is that there is little consensus, so who can be considered an authority?

Anyway, buddhism is concerned with confusion and removing of it. That's all buddhism is meant to do and the way it is done, is through the emptiness principle. Emptiness or selflessness means that we come to perceive ourselves and all things in our mind, having no solidity, no entityness, no fixed existence. That's all. Everything else is just an elaboration of this core teaching. This very point removes all of our problems, because it removes all of our narrowminded selfing.

Stream entry is known by most schools of buddhism, although the names vary and the methods of getting there vary. For the sake of clarity and simplicity I'll call it awakening. What is awakening? What's the point of it?

We have basically two minds: 1. basic mind that is clear, pure, untainted and without confusion and 2. confused mind that is the construction of the self, in various forms. We are confused because we are stuck in the self-based mind, without knowing the basic mind and that the confused mind is actually also the basic mind. The purpose of vipashyana meditation, that is typical to buddhism, is to enable us to see that me, my thoughts, my emotions and my subtle body is actually the basic mind that is free and has no confilct. The purpose of buddhist meditation is to see and realise this simple fact. This realisation comes about through glimpses, awakening and integration. Awakening or stream entry is the first irreversible hit, or a blow, that causes the sharpest peak of our selfing to collapse, so that it won't reconstruct. This cannot be accomplished through calmning down meditation, although it is useful in the process.

An analogy of a glimpse, where a dog represents the basic mind that has no self. Imagine you are sitting in front of a small window, hoping to see the dog on the other side of it. If we haven't seen the dog, we don't know what to expect, even if we know other people's descriptions of it. Then, out of nowhere, the dog runs past the window. Swoosh! All we see is smudge run by. We are not completely sure how the dog looked because it went by so quickly but we saw it well enough to see that it had four legs, a tail, two ears and had the general appearance of a dog, just like the dog specialist said it would. This is a glimpse of the basic mind. It is something but it is not enough for us to see the dog well, so that we'd have certainty about the dog.

Awakening is different from glimpse. You sit behind the window again, hoping to see the dog, and then all of a sudden it comes, sits down, right behind the glass for a brief moment, during which you can see it perfectly for the first time ever, until it stands up and runs away again. Ah! That's it! That was the dog! Woohoo! Maybe you have such initial joy and wonder, many do. After the initial excitement passes, you realise that seeing the dog has somehow changed you. You no longer feel the same as before. Something is clearly different and its so much better now. You feel more you, freer, clearer, more natural, chest doesn't feel heavy and so on. It's all because you saw the dog, your true nature, without "you", the entity, in it. And because you did, it deconstructed your sense of self as an entity. That's why you feel different post-awakening. Now you gained unshakable certainty about the dog.

Whether we call this awakening, kensho, stream entry or anything else, is of no importance. The importance is on what it does to one's confusion and dissatisfaction, that, as I said above is the heart and soul of buddhism. What matters the most is how our confusion, or self, comes torn down, or seen through.

Now, some say that awakening is this or awakening is that, and are keen to deny if some single specific criterion is not checked. "You're still getting angry, huh? Well, that wasn't stream entry then". "You can't have your finger chopped off, without screaming on top of your lungs and becoming grudgeful against your abusers? Oh, you certainly didn't wake up!". As I said, there is little consensus but the way I see it, is like I explained above. What matters most is the selfless hole in the mind, that no longer has selfing in it, and that is also what is most meaningful for the person her- or himself. Whether one can read other peoples minds, walk on water, have light shining from one's heart, see past lives and so on, are just side dishes, somethign extra that you can do without. Emptiness is the main meal that fills the belly.

Overcoming Sexual Trauma Through Awakening

Overcoming Sexual Trauma

Through Awakening

This is an account written by Open Heart-practitioner, who awakened when trying the Two-Part Formula for the first time. Since then, for about one year, she has engaged in Open Heart Yoga.

”I was groomed and abused when I was 6, and again when I was 15 years old. I lived with anxiety, bouts of depression, bitterness and anger for many years. I am 46 now. I didn't really like myself very much and I didn't think others did either. I was snappy and impatient. This is not a victim story, by the way. Awakening took away the sharp edges and I calmed down. I saw life with more clarity. My perspective did a 180 degree change and I began to love more fearlessly. It's like a type of freedom. People gravitate towards me now... Who knew?

I've been through horrendous dark nights though but once they're over the pain drops away and there is meaning behind them. I was also able to forgive the enablers as I realised they had also been victims.

I feel lighter. I'm not chancing that all the pain has gone but with awakening and dark nights came a clarity and peace I've never felt. This is not a survivor story either. This is just me sharing with you how Open Heart practice has changed my life. This is how this practice helps the minds of the vulnerable and I guarantee there will be more stories like mine. Open Heart wisdom is spreading. I was guided to Open Heart and seized the opportunity. Without Open Heart I would probably have given up. This is my truth. It may sound like a pity party but it's not. It's amazing. Thank you.”

Open Heart-website

Sean's Awakening

Sean's Awakening

After 20 years of practicing buddhist meditation, I had an awakening experience in April 2018. This happened right after Open Heart Yoga weekend course in the middle of the night. I spent the night in the home of a sangha member where a Guru Rinpoche statue was placed in my bedroom. The same statue was at the altar at the course and apparently was given to the Irish Open Heart Sangha by Kim, who had consecrated it in Finland.

I literally awoke in the night with what felt like incredible flow of energy through my body that would have lit up a city. This energy with my directing flushed through the third eye on my brow. Over the next few days I noticed the chatter in my mind had subsided and there was another indicator, I was due in court over a property licence issue, I have been to court through my business many times over the years. This time I felt different in my mind. Normally it would be spinning with thoughts and my body would feel sick with fear but this time my mind and body was not reacting in the same old way. I felt a lot more relaxed, the thoughts and fear had subsided so much that it became noticeable. Afterwards I sent a photograph and a written account of my experience to Kim Katami who after analysing confirmed I had awoken.

I had been told that awakening could be a dramatic experience for some or so subtle that they may not even notice that they had in fact awoken. For me the key to this breakthrough was the Two-Part Formula, while the powerful charge emanating from the Guru Rinpoche statue finished the job.

I know I have a lot more work to do but this was the first blow into the delusion of self.
The mentioned statue.

What Does it Mean to Be a Terton?

What Does it Mean to Be a Terton?

It is widely believed, especially within the Nyingma school of Tibetan buddhism, that only few chosen ones can receive dharma teachings mystically, non-physically, and be "dharma treasure revealers", or tertons. I asked my good friend and student Karl Eikrem to write down his initial account of receiving his first nonphysical teaching, or terma as they are traditionally called. In this video he reads his account (follow the link to read it) and then guides the actual practice that he learned. At the end of the video I read a couple of related quotes and expound the matter a bit more. I hope this sheds light on this matter and makes people think a bit more open mindedly about it all.

To conclude I would like to present a quote from Kunzang Dechen Lingpa, as stated by his close student Acharya Malcolm Smith:

”My late teacher, an important terton, said if you want to be a terton, the only real requirement is faith in Guru Rinpoche. If you supplicate him strongly enough with genuine compassion for sentient beings, then you might be able to reveal terma.”

Link to text: http://openheartopenheart.blogspot.com/2018/06/receiving-teaching-from-sakya-sri.html

Link to video: https://www.youtube.com/watch?v=EMbgSRNSBZw

Psychologist on Guru Yoga

Psychologist on Guru Yoga

Q: Guru yoga is actually also a practice of developing devotion especially when practiced with a Tibetan buddhist teacher, is that right?

A: Yes, well, I have to say that is where I always went a bit against the grain. My devotion flows easier towards an icon such as Padmasambhava than to a living teacher because I could also see that this was just a human being with his habits. To see him as perfect you could say that I failed in this but I think I couldn't do it and didn't want to. I think if you do guru yoga well then everything the guru does, feels and says if perfect but also everything you do, feel and say yourself is perfect. It means your ability to be critical is also buddha. Now we are talking, that's something you can work with. But if your abilities are seen as confusion and everything the guru does as perfect I think that's a distortion if you'll allow me. It's a misconception of what guru yoga is.

Answered by Hans Knibbe, psychologist and dzogchen-teacher.

Source: https://www.youtube.com/watch?v=y5O63W5WBwg