About Tantric Symbols and
Energy System of Man
I love all the tantric objects and I miss that aspect in my present work where the external aspect of tantric symbolism is noticeably less. Lama Bar-ché was just visiting me last week and he came to mention the use of kangling, a trumpet that is trad made of a thigh bone. Merely hearing him mention that made my heart went fireworks. I miss all those things, bold yet subtle external expressions of the vajra vehicle.
The way I look at a vajra/dorje is as an image of human subtle nervous system as an expression of pure nature of mind. I've explained this in my Masterclass of Tantra materials related to Rainbow Body Yoga. The way how I teach tantra has to do with bhumis and bhumis mean vibratory fields of energy centers, or fields consisted of many centers combined. Looking at a vajra in upright position, it directly shows the center point relating to the physical body and the aura, and then the two protruding parts relating to both the upper and lower energy systems outside the physical body, relating to higher bodhisattva bhumis and mahasiddha bhumis. In vajras there is always a center beam extending upwards and downwards from the center piece. That's the central channel. I am not surprised at all that tantrics of not only buddhism but other traditions as well, have seen visions of this symbol that we call vajra, for ages.
I think I'll grab my vajra and scorpion sword, put on some music, praise the liberation of all beings and dance around in my living room, to shake off the secular poison of my shoulders!
In my previous post above I wrote about tantric ritual items and it got me thinking about tantric or buddhist rituals in general. In buddhism there are many kinds of rituals some of which require lots of preparation. Some of these rituals take hours or even days to complete and as much or even more to prepare. Often external rituals look more or less the same. Usually there is a specially prepared altar where statues, symbols and offerings of various kinds are carefully placed on, there might be a fireplace where selected wood and other substances are burnt by the master of the ritual and her/his assistants, people might be doing prostrations and ritual dances with specially set steps and predestined movements, there might circumambulation of a temple, stupa or the seat of the present lama; there might be recitation of special prayers and mantras with particular mudras, and use of special ritual items and symbols. If you have joined some ceremonies and rituals you'll know that there is always a ceremonial form that is followed and carried out by the congregation in question. Learning these rituals can take a long time because some of them have very long and distinct forms.
I once read or heard that the forms of spiritual practices go together with the so called yugas, that are time periods according to the hindu and buddhist astrology. I don't understand anything about astrology but upon hearing it it made sense to me that few thousand years ago when the cycle turned to the darkest period of the yuga system (dwapara → kali → dwapara), spiritual systems were translated into more physical ritualistic forms from forms that weren't as symbolic and ritualistic before. Teachers of that time, several thousand years ago did this so that people could still practice the dharma and attain enlightenment. I once heard such statement that tried to explain the presently wide spread practice of external rituals. I think there might be some truth to it. Apart from the contemplation of historical events there is also the matter of whether internal subtleties of external rituals are understood or not. This I think is a very important question.
Buddhist tantra is a relatively new tradition. Buddhist tantra came from the marriage of buddhist philosophy and yogic and shamanic practices roughly about 1500-2000 years ago. However, prior to that yogic and shamanic practices have a history of up to 100 000 years, according to some historians. It is interesting to ponder this in the light of the fact that even if the main buddha of our time, Shakyamuni, lived only about 2500 years ago, buddhist history mentions a handful of buddhas before him who were the main buddhas of their own eras in the past. When asking when did these buddhas live, the tradition offers no answer. To me it is illogical to assume that there weren't enlightened mahasiddhas in the world before Shakyamuni. Actually, because some sources of Mongolian, Hawaiian and Polynesian shamanism teaches connection making with what we in Pemako buddhism call mahasiddha bhumis – centers high above and below one's body – I find it hard to believe that there wouldn't have been many, perhaps even numerous, fully enlightened beings in this world before the birth of what we now call buddhism or buddhadharma. There, despite of the absence of historical records, we will find an interesting reference to ancient tantrics and medicine men who likely had both shamanistic as well as spiritual – dharmic – knowledge and experience. Though forms change, the principles are always to be found from the heart and mind of man.
There
is no limit to expressing reality and there is no limit to creating
valid ways for recognising reality in the midst of fantasy. Tantra,
and it's elder sibling shamanism that still exists today, has always
had a very outspoken, fearless and openly expressive outlook in its
art and practices. In India and Tibet, as well as in shamanistic
traditions all around the world, there is wide use of human and
animal bones, hides and jewels of various kinds, for example. Still
now practitioners of Tibetan vajrayana buddhism (in Asia, some in the
West) use ritual instruments made of real human thigh bones and skull
cups made of real human skulls.
I look at the present
situation of Tibetan buddhism with some interest, with some hope, and
with some heavy heartedness because I am not sure whether it will
survive or not. Those lineages that are translated and reformed to
suit the Western practitioner, I have no doubt will survive but those
lineages that refuse from this, that seems to be the majority, will
inevitably wither and die in short time. It is a simple fact that
practices and methods need to be made understandable and relatable to
the people around us. Only then there is a chance for the particular
dharmic tradition to become an integrated part of the culture.
This is the reason, even if it is dear to me personally, why we don't use but little of the colourful paraphernalia of traditional buddhist tantra in Pemako buddhism. In a sense, in Pemako teachings, I have torn it down to the basics, teaching tantra and atiyoga from the inside out, not the other way around which makes bone trumpets, skull cups and whatnot unnecessary. Sometimes when Tibetan buddhists stop by to say hello, they notice the uncomplex nature of our training method and wonder whether we are even tantrics – vajrayana buddhists - because outwardly we don't do many of the things Tibetan vajrayana buddhists do. Our practices are built on the same principles though.
I firmly believe that tantra is a fit for many people living in modern cities all around the world. In the absence of spiritual realm and religion in this post-religious world, whether christian, buddhist or otherwise, some people are naturally drawn by methods that are outspoken, fearless and openly expressive, like tantra has always been and remains to be. Quietistic and renunciative (sutric), as well as secular methods speak to many but I believe that the future of tantra in the modern world might even be stronger than it ever was in the history. It is a new and I think very fertile situation to introduce tantra to a culture that is built on the foundation of moral fairness, justice and democracy.
Also, looking merely what internet accomplishes in terms of spreading information and teachings is very significant.
In the light of the present circumstances, I simply think that those people with karmic ripeness and readiness (merit), who find their way to tantric buddhism have no limit to their realization, and the potential of tantra is fully utilized.
