Holy Trinity as Our Own Identity

 

Holy Trinity as Our Own Identity

Since 37 years ago I have studied Eastern methods and practices. For over 20 years I have spent my life in full time practice and the past 15 years teaching professionally. I have understood and figured out everything there is to know about buddhist and hindu practices and paths and none of it is no longer a mystery to me.

Recently I have felt the calling of God, not christianity but God and the Holy Trinity. I feel and hear this calling because just like buddhism and hinduism there is much mistaken in christianity that has spread into people's minds and lives with the outcome that they don't really get relief and spiritual benefits from the christian religion.

I know it from my own experience. I was baptized into orthodox christian church as a baby, went to church as a child, went to literally at 14 and discussed the doubts and questions I had about life and existence with priests, church workers and teachers of religion but was left with same doubts, and actually even added contradiction because of the way some priests talked about God and Jesus. Those unanswered questions and contradicted atmosphere lead me to look into Eastern ways and so I have spent my life practicing.

Through those years of studying and practicing buddhism and hinduism, and becoming more and more awake, I intuitively understood that Jesus was a yogi and that he has been greatly misunderstood and misinterpreted for the past two thousand years. I learned from some fine works from christian contemplatives, supported by my own experience of yogic meditation, that there are basic mistakes in the way christianity and its practices are presented and taught. This is the main problem that has created the gap between people and church and thus also between people and God and Jesus which is greatly regrettable. Because of this people, whole nations and cultures, have lost the light of their very own life and being so disillusioned about religion they want nothing to do with it. This is only understandable to me because the way how God, Jesus and prayer is taught feels so wrong.

About the Holy Trinity

God is the spirit in all beings. God is the spirit which is always pure and good. God is our own heart and soul. There is no God sitting somewhere on the clouds commanding people to eternal damnation and hellfire. God neither judges us. God is the pure good in everyone of us. This is no different what awakened nature or buddhanature is. God is purity, love and utter kindness in us. If you asked me to choose a pronoun for God, I'd call Him "He". From analytical perspective when you pray to God and feel Him in your body and bone marrow, He feels exactly the same as the masculine principle and archetypal deities of buddhism and hinduism, namely Samantabhadra (lit. basic goodness) and Shiva. I've spent more than 30 000 hours in meditation analyzing these things so I know, and I teach people practices how they can verify these things for themselves. That's what I've always done.

Holy Spirit is the pure energy of God. When you pray for God to bless, heal or come to you, He himself comes as pure presence but also as Holy Spirit, as pure energy that flushes through your mind and body to shift your energies from confusion and pain to clarity and ease. Holy Spirit is God's active side and if I had to choose a pronoun for Her, it's be "She". Again, the same principle applies to both buddhism and hinduism, through Samantabhadri (lit. feminine basic goodness) and Shakti (lit. feminine power). Alternative way to adress Holy Spirit is to call Her the Divine Mother.

Son of God is embodied by Jesus Christ in the christian doctrine and he is presented as the only one who is the son of God but to think that way is incorrect because all of us has been made in the image of God, meaning that each one of us has the same potential of God, Holy Spirit and Divine Child in us, it just hasn't been tapped yet. Jesus is just one example, one embodied person and a master who tapped His innate potential.

One big problem with christian doctrine that affects countless people of the world is that with its basic views it condemns us to stay deluded and in pain, though it tells us to turn to God. The thing is that the closer one gets to Holy Trinity, the clearer it becomes that the Trinity is in us and is us. Through direct experience we can and need to grow to understand that God and the Trinity are not separate things, that we are not in dualistic position with it. Actually, we can realize and experience without any weird ideas or weird features that the Spirit of God is our very own essence and that there is no separation between oneself and God.

Again, there are very weird views about God that he judges and condemns sinners but we should forget all these and start fresh,accompanied by our first hand experience. Union of oneself with God means that one is no longer bound by the delusional belief of believing oneself as a separately existing entity called "me" or "I" but understands that the original purity, kindness and love which is selfless is what and who God is. It is the selfless pure nature of God that flows through our whole being which is what God and God's nature is.

May the Pure Spirit of God descend on you to show you the light that is in you,

Baba, 2 9 23

Amrita Mandala

 

 

God - Selfless Brillance

God - Selfless Brilliance

Angie: >I seem to be picking up that you perceive monistic nondual consciousness to be a higher state than unitive consciousness. To my knowledge, this idea of “ascent” is not held by the Christian contemplative tradition in the sense that one does not “ascend” in relationship but rather grows closer and more open to the Beloved. (Note the unitive rather than monistically nondual flavor of that last statement.)

Kim: -To be honest, I don't know who or what God is, although I pray and enjoy Him everyday. In my exp there is no God and there is no me either and yet it is not a state of suffering and confusion. Technically, I could describe God as: Buddhanature* + Love = God. I use the term buddhanature as described by tantric buddhists, namely mahamudra and dzogchen. I couldn't help myself but blurted out implying that my view is higher. No matter what I do, I cannot help making myself an ass... Anyhow, what I try to convey is that in terms of nonduality which basically means less of me, there is great depth and potential to be set free. As I said, I am not enlightened but in my exp God is not an experience who someone or even God her- or himself experiences. In my exp God is simplicity of being, clarity imbued with love without conceptual labels or interpretations. Everyone of us is free to have our own truths and interpretations, perhaps how I feel my life to be at the moment in day to day life could be termed, not as union or connection, but as selfless (nondual) brilliance.

No Reifications of a Metaphysical God by John Tan

No Reifications of a Metaphysical God

by John Tan, Buddhist philosopher and practitioner.

See Awakening to Reality-blog.

”What is presence now? Everything... Taste saliva, smell, think, what is that? Snap of a finger, sing. All ordinary activity, zero effort therefore nothing attained. Yet is full accomplishment. In esoteric terms, eat God, taste God, see God, hear God...lol. That is the first thing I told Mr. Jax few years back when he first messaged me If a mirror is there, this is not possible. If clarity isn't empty, this isn't possible. Not even slightest effort is needed. Do you feel it? Grabbing of my legs as if I am grabbing presence! Do you have this experience already? When there is no mirror, then entire existence is just lights-sounds-sensations as single presence. Presence is grabbing presence. The movement to grab legs is Presence.. the sensation of grabbing legs is Presence.. For me even typing or blinking my eyes. For fear that it is misunderstood, don't talk about it. Right understanding is no presence, for every single sense of knowingness is different. Otherwise Mr. Jax will say nonsense... lol. When there is a mirror, this is not possible. Think I wrote to Longchen (Sim Pern Chong) about 10 years ago.”

“After realization… Just eat God, breathe God, smell God and see God… Lastly be fully unestablished and liberate God.”

Soh Wei Yu: "Lest readers misinterpret that John is affirming a substantialist notion of a ‘God’, it should be noted that by the phase of Anatta realization, there is simply no more reifications or conceivings of a metaphysical ‘God’ or ‘Creator’ of any kind, and John was simply using the lingo of Mr. Jax to convey the complete absence of a background substratum of Presence and the total luminosity of Presencing-as-manifestation to Mr. Jax using his ‘esoteric lingo’. Even the word ‘Presence’ is not referring to some static entity here - ‘Presencing’ is perhaps a better term, for as James M. Corrigan wrote, “...Awareness is not something other than the “presencing” (i.e. naturing) of appearances. It is not a thing. It is not part of a thing. It is not an “aspect” of a process… ...it is the process—not some aspect of it”

Bits Missing in Christian Tradition By Reijo Oksanen

Bits Missing in

Christian Tradition

By Reijo Oksanen

”However, as an Orthodox Christian I did find myself in quite a strange situation for exactly 50 years (1961 - 2011). The tradition of the Prayer of the Heart is part of the Orthodox tradition. Who is teaching it? I thought that one should find someone among the priests, but, and this is in spite of meeting many spiritually advanced people, I I did not come across any such priest. Where were those people who could teach me how to pray continuously?

Jesus Christ

From the time I started my 'search for truth' there has been a popular tendency in the western world to look for spiritual teachers (and also teachings) from among the many 'gurus' from the East; earlier more from the Far East (Buddhism, Yoga, Vedanta), and now also from the Middle East (Sufism and Kabbalah). No doubt this tendency is also fully justified as the spiritual teachers in our time in the West have been few and far between. Moreover, is Christianity not also a teaching from the Middle East?

In our time teachers of all sorts can be found also in the West. For example within the Catholic Church there is a strong 'movement' to fetch knowledge and practice from Zen Buddhism, and this seems to continue. It is quite common that instead of a priest, we have a Zen Master whose prior education is Christian theology. Why does a priest not learn what he should learn - like how to pray, and also to teach others in how to pray? This is a confirmation of a sad state of affairs: Christian practice is not taught in the Universities! What are taught are morality, psychology and theory; what are not given and taught are the tools and the ability to be able to apply them into practice.

As the education of the average Christian priests does not include the learning of the 'art of arts' (although Orthodoxy is an exception) it is not possible by any even superhuman efforts for a priest to teach others how to pray; both the knowledge and the ability are lacking. This is why those who are in the position of 'educators' (priests) in the churches need to go to other religions and find their 'gurus' to learn the basics of spiritual practice. In other words they have a need to fetch the 'know how of spiritual life' from outside Christianity.

This search for the 'know how' is highly necessary.”

Source: http://www.prayerofheart.com/index.html

Good and bad devotion

Good and bad devotion

Devotion is important. Devotion can be understood in several ways. I like to think of devotion as something that has to do with the opening of the heart, like loving devotion. Devotion is essential in many kinds of spiritual approaches, both buddhist and otherwise.

We can use loving devotion, in the form of feeling love in our hearts or by praying to God, guru or our own essence, both in good and bad ways. A good or spiritually valid way is to use that emotional surrender as a stepping stone, use it and then discard it, not dragging it along. Just say the prayer, feel it having the effect of your biased mind opening up from the heart-region and then forgetting it. A bad way to use the same technique would be to keep the attitude of surrendering our egos, limited minds or dualistic problems and never let go of it. The point is not to remain inferior to whatever it is that you are praying or surrendering towards. The point is not to stay below or separate of your spiritual ideal. If you do, you end up being caught in the dichotomy of self and other, ”me” and the chosen ideal. Were you to keep this view, you only end up being as miserable as before.

When we pray, ”Heart, heart, heart... Love, love, love... Master, master, master...” or however it is that you pray, it is done because loving surrender is perhaps the most powerful way to bypass the self-based mind and with the help of that mechanism to go beyond the dualistic mind and enter rigpa. Now, if we insist and stubbornly stick with the idea, with the conceptual thought of ”heart”, ”Love”, ”guru” or ”God”, this will not happen. The point is to use a concept to go beyond it by applying loving surrender which is emotion. For a beginner, it is possible to experience bliss and overwhelming love, and this can be good because this can heal a lot of hurts, but from the point of view of our true self, rigpa or home awareness, this is not really the point. The point is, by applying the emotion of loving surrender, to reveal our true nature and become it, instead of becoming a self-biased fool. Rigpa is subtle, transparent, and there is no one there. There is no God or buddha there. You are not there either. Home or rigpa is nonspatial, non-dimensional and entityless. Just the openness, brimming with subtle power and life. You don't ”feel” rigpa. You don't and cannot ”recognise” it. Our home is beyond our self, beyond our minds. Home knows itself, it is self-cognisant. So, I feel, that loving surrender is correctly applied when it transcends itself and our knowing awareness (rigpa) is recognised. This is not rocket science. This is not ”highly spiritual” or something ”very evolved meant only for experienced meditators”. No, no. You don't have to create this barrier of difficulty and then pursue to go beyond it. Anyway, loving surrender or devotion can be useful.

Something important. The thing is that if you have never tried this, it is likely that you aren't aware of the emotional aspect of yourself, i.e. you can have a great of territory in your bodymind that you've never even become aware of. One can become a very skilled meditator, like a surgeon's scalpel, that can follow the breath for hours on end and perform analytical meditation like a machine but this doesn't mean that one has recognised one's truen nature, or arrived home even for a moment. Don't become a ”skilled meditator”. Open up. Lighten up!

What can be discovered with this application is that as our minds become clear and transparent, and we really see with the eyes, hear with the ears, feel with the bodymind, is that our problem is self-caused and the solution is never away. The solution is sort of ”here and now” but if you look for something that is ”here” or something that is in the ”now”, you are again playing with concepts and getting caught by them. Our home is beyond concepts. That's the thing. Pray and open your heart and see for yourself.

Loving devotion is as handy a technique as the diamond cutter mantra phet is. The first uses our emotional aspect to access rigpa and the latter applies our power of concentration brought to a momentary maximum combined with energetic power to access rigpa. It would be idiotic to keep shouting ”Phet! Phet! Phet!” on the top of your lungs all the time. You'd only end up exhausted. A few phets will do to cut through. It's the same thing with prayer. And ultimately it's the same thing with all techniques. Praying is enough when the heart and our whole being opens up. Opening up means becoming subsumed by rigpa. That is our home, our true nature, us as buddhas. This is not radical. This is how it actually is. Be practical. Don't romantisize. Try.

- Kim Katami, 10.9.2016

Open Heart,

www.openheart.fi

All initiations and deity empowerments

All initiations and deity empowerments

This is a complete name list of teachings that Mata and myself have received from various  masters during 2013-2014.

See also "Full list of my teachers and masters".

- Kim Katami, 24.11.2014

Masters/mahasiddhas

1. Thirumular
2. Babaji
3. Bogar Natha (a.k.a. Lao Tsu, 29)
4. Agastya (a.k.a. Padmashambhava, 11)
5. Rama
6. Krishna
7. Lahiri (a.k.a. Vimalamitra, 24)
8. Sriyukteswar (a.k.a. Garab Dorje, 25)
9. Mataji
10. Ramalinga (a.k.a. Isha Natha/Jesus Christ, 26)
11. Padmashambhava (a.k.a. Agastya, 4)
12. Tilopa
13. Luipa
14. Milarepa
15. Asanga
16. Nagarjuna
17. Saraha
18. Virupa
19. Kilapa
20. Shantipa
21. Jomo Memo
22. Machig Lapdron
23. Niguma
24. Vimalamitra (a.k.a. Lahiri Mahasaya, 7)
25. Garab Dorje (a.k.a. Sri Yukteswar, 8)
26. Isha Natha/Jesus Christ (a.k.a. Ramalinga, 10)
27. Dharmakirti
28. Buddha Natha/Shakyamuni Buddha
29. Lao Tsu, (a.k.a. Bogar Natha, 3)
30. Kukai

Other masters and teachers

1. Baba
2. Mata
3. Ananda Mayi Ma
4. Arjuna
5. Gorakhnatha
6. Patanjali
7. Matsyendranatha
8. Punnakeesar
9. Narada
10. Sharapa
11. Kanapa
12. Karuvoorar
13. Sivavakkiyar
14. Ramadevar
15. Yamaoka Tesshu
16. Ueshiba Morihei
17. Miyamoto Musashi
18. Kukai, Kobo Daishi
19. 16th Karmapa
20. 17th Karmapa
21. Mingyur Rinpoche
22. Drenchen Rema
23. Ayu Khandro
24. Do Khyentse
25. Gogen Yamaguchi

Various deities,

known in buddhism, hinduism and shinto

Here listed not in any special order though most in the list constitute smaller systems for specific spiritual fruit.

1. Ganesha
2. Parvati
3. Muruga
4. Shiva
5. Hari
6. Harihara
7. Palahari
8. Harinarayana
9. Balanarayana
10. Brahmanarayana
11. Suryanarayana
12. Satyanarayana
13. Vishnu
14. Dakshinamurti
15. Shivamurti
16. Brahmamurti
17. Dattatreya
18. Nandi
19. Avalokiteshvara
20. Vajrasattva
21. Vajradhara
22. Aksobhya
23. Amitabha
24. Amoghasiddhi
25. Ratnashambhava
26. Vairochana
27. Samantabhadra
28. Kali
29. Mahakala
30. Vajrayogini
31. Chinnamasta
32. Savitri
33. Sundari
34. Kamalatmika
35. Saraswati
36. Bhuvaneshwari
37. Sadashiva
38. Maheshvara
39. Rudra
40. Parameshvara
41. Shiva (the same as number 4)
42. Tripura Sundari
43. Sivakama Sundari
44. Raja Sundari
45. Rani Sundari
46. Bala Sundari
47. Manjushri
48. Vajrakilaya
49. Vajrapani
50. Vajrabhairava
51. Kalachakra
52. Cundi (an aspect of Avalokiteshvara)
53. Sahasra Avalokiteshvara
54. Cintamani Avalokiteshvara
55. Ekadasamukha Avalokiteshvara
56. Hari Prem
57. Hari Moni
58. Kashi Moni
59. Praja Moni
60. Rashi Moni
61. Hara Moni
62. Adi Buddha
63. Ganeshwari
64. Naradeshwari
65. Gaurangi
66. Nakuleshwari
67. Vidyeshwari
68. Sunyeshwari
69. Sarweshwari
70. Saradeshwari
71. Nareshwari
72. Savitreshwari
73. Parameshwari
74. Satyeshwari
75. Garudeshwari
76. Shambeshwari
77. Maitreshwari
78. Maneshwari
79. Vijneshwari
80. Agneshwari
81. Paladeshwari
82. Kareshwari
83. Kameshwari
84. Mareshwari
85. Muleshwari
86. Kalinkini
87. Muruga (the same as number 3)
88. Subramuniya
89. Skandakumara
90. Brahmakumara
91. Vishnukumara
92. Shivakumara
93. Harikumara
94. Kalakumara
95. Devikumara
96. Vaishnavi
97. Yamantaka
98. Avalokiteshwari
99. Black Madonna
100. Vaishravana (tib. Kubera)
101. Hayagriva
102. Hevajra
103. Mahavairocana Vajradhatu
104. Mahavairocana Garbhadhatu
105. Acala Vidyaraja
106. Akashagarbha
107. Ksitigarbha
108. Akashagarbha
109. Sthamaprapta
110. Samantabhadra
111. Bhaisajyaguru
112. Maitreya
113. Vajravarahi
114. Narodakini
115. Krishna Yogini (tib. Tröma Nagmo)
116. Shri Devi (tib. Palden Lhamo)
117. Ekajati
118. Rahula
119. Vajrasadhu
120. Nidra Yogini
121. Nidrani
122. Nidrama
123. Simhamukha
124. Amaterasu
125. Amenominakanushi no kami
126. Futsunushi/Katori O-Kami
127. Kashima O-Kami

21 dimensions

21 dimensions each with their own mudra. 21 dimensions refer to three different 7 chakra-systems in the 1. torso and head (mantra: Om, bright light), 2. limbs (Hum, black light) and 3. above the head (A, transparent).

First system of seven chakras (bright light) and their corresponding dimensions:

1. +1, First dimension, root center
2. +2, Second dimension, sex center
3. +3, Third dimension, navel center
4. +4, Fourth dimension, heart center
5. +5, Fifth dimension, throat center
6. +6, Sixth dimension, forehead/center of the head
7. +7, Seventh dimension, crown center

Second system of seven chakras (black light) and their dimensions:

1. -1, Eigth dimension, shoulder/hip
2. -2, Ninth dimension, upper arm/thigh
3. -3, Tenth dimension, elbow/knee
4. -4, Eleventh dimension, forearm/shin
5. -5, Twelth dimension, wrist/ankle
6. -6, Thirteenth dimension, palm/foot
7. -7, Fourteenth dimension, fingers/toes

Third system of seven chakras (transparent) and their dimensions:

1. +-1, Fifteenth dimension, above the head
2. +-2, Sixteenth dimension, above the head
3. +-3, Seventeenth dimension, above the head
4. +-4, Eighteenth dimension, above the head
5. +-5, Nineteenth dimension, above the head
6. +-6, Twentieth dimension, above the head
7. +-7, Twentyfirst dimension, above the head

Practices

1. Dzogchen (referring to this field of spiritual teachings in general)  
2. Tibetan Heart Yoga, 4 levels
3. Thögal of Vimalamitra with two different mudras/parts of practice (referring to practices that lead to full buddhahood and rainbow body)
4. Thögal of Padmashambhava, referring to practices that lead to full buddhahood and Diamond Light body
5. Sem Dzin, Vimalamitra's Wisdom Meditation (referring to a 12-part set of meditation practices)
6. Dzogchen Ngöndro, Vimalamitra Yoga (referring to a 19-part set of physical-energetic-spiritual yoga practices)
7. Tibetan Hatha Yoga, Yoga teachings given by Machig Lapdron
8. Phowa, Yoga of Death and Dying
9. Chöd of Machig Lapdron, a complete form of Chöd-practice
10. Chinkon Kishin, esoteric spiritual practice given by aikido O-sensei Morihei Ueshiba for midn purification and meditation

Four aspects of rigpa as transmitted by Vimalamitra and Garab Dorje

1. Lhundrup Bubki Rigpa: Rigpa of all-encompassing spontaneous presence
2. Tselgyi Rigpa: Effulgent Rigpa
3. Ngowoi Rigpa: Essence Rigpa
4. Ghzi/Zhi Rigpa: Basis Rigpa

1. Jivanmukta/Arhat/Purity of mind
2. Paramukta/Full Buddhahood/Mahasiddha

Vidyadhara Bhumis with corresponding mudras

1. Matured Vidyadhara, 1. bhumi
2. Vidyadhara with power over life, 2.-4. bhumis
3. Mahamudra Vidyadhara, 5.-10. bhumis
4. Spontaneously accomplished Vidyadhara, 11.-13. bhumis

Meditations and samadhis

1. Shamatha with support/Concentration
2. Shamatha without support/Savikalpa Samadhi
3. Nirodha/Nirvana/Nirvikalpa Samadhi/Cessation