tiistai 3. lokakuuta 2017

A:n herääminen

A:n herääminen

Hei Kim. Törmäsin Herääminen: Mitä se on? Miten herään?-videoosi (alla). Kiitos sen jakamisesta. Kaksiosaista ohjetta kahdesti harjoitettuani päädyin täysin ajattomaan tilaan, josta tuntien kuluttua havahduin takaisin tähän ulottuvuuteen, tilasta, jossa ei ulottuvuuksia ollut. Tästä lähtien olen ollut yhtäjaksoisesti syvässä ykseyden kokemuksessa enkä enää onnistu palaamaan "minään" - kuten aiemmin harjoitusta tehdessä se kävi ikään kuin sukeltamalla takaisin "omiin" nahkoihin. Nyt on vain avara tila, ainakin toistaiseksi. Syvä nöyrä kaunis kiitos harjoituksen jakamisesta. Mahtava metodi kaikessa yksinkertaisuudessaan ja suoruudessaan, en ole aiemmin vastaavaan törmännyt. 
 
Kaksiosaisen ohjeen harjoittaminen ja siitä johtuva herääminen on tuonut elooni ja olooni perustavanlaatuisen muutoksen. Aiemmin minulle olisikin ollut ominaista rönsyillä ja runoilla pitkät pätkät, kertoessani tapahtuneesta. Nyt on kuitenkin niin, että ”minulla”, kirjaimellisesti, ei olekaan asiasta juuri sanottavaa saati erityistä tarvetta jakaa mitään. Kaikki on hyvin yksinkertaista ja selkeää, ylimääräinen karissut itsestään pois. Luonnollista. Toivon, ilman ilmaisuun tavanomaisesti liittyvää tavoitteellista painetta, mahdollisimman monen kuulevan, sillä kaikilla on tähän mahdollisuus ja tilaisuus, kutsu on ilmassa. Se käy kun aika on. Kaikki oleellinen ja olennainen - on. Valoa, voimaa ja rauhaa syksyysi. Kiitos. Rakkaudella. -A”.




Lisäinfoa Open Heart-nettisivuilta, www.openheart.fi

sunnuntai 24. syyskuuta 2017

Mark's Awakening

Mark's Awakening
Mark:
Hi Kim,
My name is Mark from UK.
My good friends Jon and Michael, whom I believe you have had some contact with, suggested that I get in touch with you regarding your guidance on how to awaken. After all three of us had a group internet call, they told me about you and the guidance that you offer, guidance which I would like to follow also.

A little bit more about me:
I am 40 years old and have been a member of the Buddhist Dharma Group since its inception in 2008. We are a practice group who follow the path of ‘Silent-Illumination’, you may already know a little about us. Prior to joining that group I was practicing with a different Buddhist organisation called the Triranta Community (formally Friends of the Western Buddhist Order). I joined that group when I was 20 and have had a committed practice including a daily meditation practice since that time. I have done many practice retreats including almost all of the retreats that the Buddhist Dharma Group have organised. I work in engineering, although I consider myself to be an artist.

Practice:
I have begun the process of familiarising myself with the 2 part formula practice, and have been trying it out since Wednesday morning (13/09/17) where I effectively used my morning sitting period (40mins) to practice the 2PF and have been trying it out during lunchtime at work and also a little time in the evenings. I almost immediately experienced physical contractions in my body, hands and chest with some shaking of the head, especially this Saturday morning (16/09/17) during the 2nd part of the formula. I would say that the first part of the practice, of experiencing embodied expansive spaciousness I am pretty familiar with, but only that it has deepened somewhat, especially in my head since using the 2nd part of the formula. But now the contractions have subsided, at least I think they have, and I notice a subtle quietness in my mind and head, again, at lest I think I do.

Sunday morning update (17/09/17 - today):
This morning I sat my 40 min period of meditation, and essentially just tried to open up to the feeling of quietness in my head/mind. I tried out the 2 part formula once, saying the affirmations “I I I, me me me, mine mine mine” out loud, but I kinda feel like my hearts not in it. I am just not getting the same convolutions/contractions that I was having earlier, so it felt best to just be with my experience and leave the formula alone until I know what is happening.

So anyhow, I could do with some guidance in these matters regarding the 2PF.
Best Regards,
Mark


Kim:
Hey Mark.
Are you ready to begin? Your training history makes you fit for this process, as those of your sangha friends who have done this already. Keep an open mind. Don't bring all what you know or have experienced with you because you need none of that now. Start fresh. No expectations or high hopes, with plainness and simplicity. If you can do just that, this can be over in few short days.
Kim

Mark:
Hi Kim,
Great to hear back from you.
With regards the awakening process I think the horse may have bolted already, so to speak. I think it happened last Saturday morning during meditation. After reading some of the case studies of the process, I recognise the events having had occurred to myself as well. I would like to write you an account if I may? I think this would be helpful.
In terms of my practice right now - I have a lot of questions. I wonder if I can ask you them?
Mark


Kim:
Mark.
You mean you awakened already? Wouldn't be surprised in your case. Sure, write me an account and send me a photo (eyes directly in the camera, no eye glasses, good light). If you are awake, we can talk practice related matters.
Kim


Mark:
Hi Kim,
Please find below an account of what I believe was an awakening experience I had last week. I have attached a picture of my face to this email.


Events Concerning Awakening

Tuesday 12-09-2017
During the evening, after a sangha team internet call to plan for the forthcoming autumn retreat, there followed a second call between myself, Jon and Michael, who are also long standing members of group.
Jon went on to explain that after many years of practice under the guidance of our former teacher (now deceased), he had still not woken up to the truth. That this is ‘getting ridiculous’ I think was the phrase he used. So he decided to do some googling to see what else is out there, perhaps there was another path more suitable?
And so he happened upon the Open Heart website and the 2 Part Formula that you offer guidance on. After trying it out for a short time, his words where that he had a ‘kensho’ experience. So he tells Michael, who in a short time, under your guidance, also has an awakening experience and that Carlos, another long standing member of the sangha, has also woken and that two other members of the sangha where also ‘in the process’.
Well, me thinks, on the surface it sounds to good to be true, but that these people I trust and have known them for a long time and I know they are committed Dharma practitioners. And so, with a feeling of disbelief but also trusting my spiritual friends I accept their advise. Jon sends me an email with all of the relevant links to the material. During our discussion that evening, Jon mentions the 2PF and the affirmations of ‘I,I,I’ and ‘me, me, me’, and, you know I almost immediately had a sense of what was happening when the I or the self is affirmed, exposed and brought out into the open light of awareness. A kind of purposeful exposure. Still with a feeling of disbelief, I head off to the land of nod, bedtime.


Wednesday 13-09-2017
I check my emails in the morning and Jon's email regarding ‘Guidance’ has already landed (late the night before). Such an important email I will not open at work though, and wait until the evening to open it. However, having listened to Jon talk about the 2PF, I start playing around with saying ‘I’ and ‘Me’ at work in my head/mind especially during my lunch break, to see what kind of effect it would have on my experience.
My sense at this time, not fully knowing the 2PF, only knowing that it involves affirming the ‘I’, is that tension is created, or rather exposed as pain and contractions in the body/mind. But that after saying the affirmations there comes a feeling of release and spaciousness.
In the evening, after a run in the park, I open Jon’s email, following the links and read the instructions for using the 2PF. I reply to Jon’s email with thanks and try out 2PF a little as I fall asleep.


Thursday 14-09-2017
I incorporate the 2PF into my 40 minute morning meditation as a means of beginning preparatory work for ‘guidance’. After some minutes of watching the rise and fall of my abdomen and opening to awareness, I begin the affirmations saying out loud, ‘I, I, I, me, me, me, mine, mine, mine’ twice,   all the while experiencing contractions and convulsions in my hands, chest and head, unpleasant but not totally unbearable. And then rest again in open awareness. I continue in this way until the end of the sitting period.
At work I use the 2PF during quieter periods including a half hour period of 2PF during my lunch break. During the evening I sit meditation, doing 2PF for half an hour and after some familiarisation of the online material on the Open Heart website, especially the ebook ‘Awake’.


Friday 15-09-2017
Pretty much the same as Thursday.


Saturday 16-09-2017
Again I use my morning period of meditation to continue the practice of 2PF. As I continue alternating between opening to spacious awareness and then affirming the ‘I’, I continue to experience physical contractions in my body, hands and chest with some shaking of the head. The head shaking, I experienced the day before but this time the onset is more sudden, happening much earlier in the meditation period. As the sit goes on, so do the contractions and subsequent feelings of release. During what I think was the last set of affirmations, saying out loud, ‘I, I, I, me, me, me, mine, mine, mine’ twice, my head shook and then curled around my neck and my legs flew in the air like one flap of a birds wings (I sit cross legged). As this happened a kind of small explosion happened in my mind/head and I saw a light appear in my minds eye, high in the room. It was a whitish blue colour and sparkled with small trails around it. It appeared as though something moved across it, just like the movement of an eye lid. There was also one trail that shimmered from its centre. I also think I saw a small black dot, but at the same time I thought a bird had flown into the room. It was there for a moment and then it was gone, disappearing with an after image of soft, sparking white-blue light. As it appeared it felt very peaceful and warm, loving and tender, gentle and soft, the kind of thing you would want to melt into. There for a moment and then gone.
Whatever it was it was kind of cool and didn’t feel wrong it any way, just another meditation experience I thought. As the morning unfolded I noticed that I was getting myself organised in an usually clear and concise way, without any fuss and very smoothly, as usually I flap and rush in an effort to save time. After getting breakfast in a nearby cafe (a new found pleasure) I drove to my parents house, who are away at the moment, in order to do a few administrative tasks. Admin tasks done, I settle down with the ebook ‘Awake’ and continue to read. After lunch I decide to take a walk in the park. The colours are bright and sharp, the sounds clear and do not feel like cutting stabs in my head as they have done in the past (for years and years). I feel light and relaxed and not lonely and worried as I often am. I enjoy the sunlight and do not feel like wearing my sun glasses. I sit down in the park and enjoy the quietness in my head/mind, that feels unusually stable and permanent, not fleeting and a battle to ‘stay concentrated’. It was then that I thought perhaps I have woken up, and that what happened during morning meditation was an awakening experience.


From then on…
After I emailed you on last Sunday (17-09-2017), to express my interest in the awakening guidance, I have been following your advise to continue to do 2PF and familiarise myself with the material. This I continue from last Sunday. Now when I say the ‘I’ affirmations, I get no reaction, no contractions of the body/mind. I think I do get perhaps a faint after effect of the affirmations, perhaps a very slight sharpening of something in my experience, but to all intense it feels like I just say the affirmations into space, with nothing reacting to them. What I do have is a brightness in my head/mind like never before, which I feel invited to open up to. It feels exciting and like I can actually practice meditation properly for the first time in my life. Which leads me practice, but first things first, am I deluding myself here with regards what I believe to be my awakening?
Best Regards,
Mark


Kim:
Hi Mark.
After reading your report and seen your photo, absolutely, you are through. Congratulations! I'll make some comments.
You are one of 8 people so far who have come to awakening by reading the materials and testing the 2PF by themselves, and case number 89 in our statistics. Nice.
You wrote on Saturday 16th of September: "...a kind of small explosion happened in my mind/head and I saw a light appear in my minds eye, high in the room. It was a whitish blue colour and sparkled with small trails around it. It appeared as though something moved across it, just like the movement of an eye lid. There was also one trail that shimmered from its centre. I also think I saw a small black dot, but at the same time I thought a bird had flown into the room. It was there for a moment and then it was gone, disappearing with an after image of soft, sparking white-blue light. As it appeared it felt very peaceful and warm, loving and tender, gentle and soft, the kind of thing you would want to melt into. There for a moment and then gone. What ever it was it was kind of cool and didn’t feel wrong it any way, just another meditation experience I thought."



This is not actually "just another meditation experience", or it kind of is but this is very significant. What happened here was an energetic occurrence which unwound your so called kundalini energy, connected it with energy centers above the head (which are very important regarding the recognition of the natural state) and then disappeared at the heart for good, leaving that warm and loving feel. I have seen many teachers tell this same thing, including my teacher Sivakami and Ramana Maharishi. This is known in buddhist tantra as well. The outcome of this energetic happening is the dissolution of the self-knot in the head which refers to an irreversible insight. Just to let you know, in Tibetan Heart Yoga which is our main practice in Open Heart, we connect with the centers above the head in every practice session. These instructions can be found from the introduction at the website, if you wish to check it out. The main point about all kinds of energy sensations is that fully enlightened being, buddhas, don't have them but having said that some experiences like this one are indications that something important is happening from the point of view of dharma, i.e. knowing one's mind.
You have a long practice background. Awakening was long overdue... but I am glad for you that it happened! The first person who asked me for awakening guidance had spent over 30 years meditating full time and wasn't awakened, so its good that you didn't have to wait any longer.
As you say, your meditation will be significantly different from now on because "I" won't be jumping back and forth to split it. It has been great for me to work with your sangha members because you have done so much hard work sitting on your butt. That's why its also been rewarding, kind of a relief, because you guys if anyone deserve it after all that sitting.
I am sure your mind is pretty stable by now, after 20 years of sitting but having said that you still have a whole range of insights and maturation ahead of you. In Open Heart, we have something called Open Heart Bhumi Model. Bhumis are talked about in mahayana and vajrayana buddhism, althought they don't use bhumi mapping like we do. Anyway, awakening refers to opening of the 1st bhumi (not perfecting it). After this opening there are 12 more to go, plus perfecting all of them. Because it is quite a task, as a teacher of all sutra, tantra and dzogchen, I recommend tantric practice for attaining this because it much faster than sutra and more suitable for laypeople. Other methods work too, it just takes longer.
If you have any questions, glad to help.
Kim Pema

Mark:
Hi Kim,
That's great news many thanks. It feels good to get confirmation on my awakening.
Also thanks for the information that you have sent me, it is very informative and inspiring. I shall begin looking through the info, in particular the Tibetan Heart Yoga meditation. I shall study the material though and see how it feels. I will also speak to Jon and compare notes. I look forward hearing his experience of THY.
I know almost nothing of Bhumis, apart from what our former teacher, now deceased, has written about them in his book, but that was something I read years ago and never went anywhere near since, as nothing like that was ever my experience, at least not before last Saturdays awakening. I did however, a few nights ago watch your YouTube video on the bhumi model and dark night. It's pretty far out to say the least, but maybe not, time will tell.
Once again a hearty warm thanks for offering the 2PF. I must say that although very grateful for the spiritual transformation (which is kind of an understatement!) I am stunned and shocked at the simplicity and childishness of the predicament I was in. I could almost cry at the time and effort I have put into practice over the years, all the needless suffering. However, how was I to know the way out would be so simple?
Thanks again,
Mark

Kim:
OK, go ahead and see how it feels. The introductory practice has a few techniques, very important ones actually, including guru yoga with Guru Rinpoche. Making that connection (with him or other mahasiddhas, masters) is a life- and path-changer. I started with zen, sat a lot but made very little progress. Then when I learned the principle and technique of tantric guru yoga and felt how the master's presence can so palpably felt in my bodymind, it changed everything and there was no going back to the old way because through guru yoga I could get glimpses of the natural state as much as I wanted. It didn't happen prior to that. In my view, the most important thing in the path of dharma is to have those glimpses. Everything else is secondary. Unfortunately the vast majority of old dharma systems are caught in thinking otherwise which makes the path for the practitioners needlessly long, demanding and fruitless. Both you, me and your dharma siblings are examples of this, as are numerous others around the world. There must be hundreds of thousands of people worldwide putting in the hours, being very devoted and good students and yet, not getting much fruit. In Open Heart we, the masters, my wife and I, have made a conscious effort to shed everything that is needless (both from practices and verbal view) and make the system simple and direct without compromising the ultimate attainment of buddhahood in this life. I cannot emphasize the role of our gurus here. Without them none of this would be happening.
As far as I know reading or mapping bhumis, like we do in Open Heart, is not done in any other school of dharma, even though extensive commentaries are given on them. I assume that at some point this skill was lost and all that is left now doesn't make any sense. I understand perfectly how strange or suspicious all this might seem. Just try and see for yourself. I am so glad that Jon has made this great effort in getting you all try one by one. Do you think you would have considered the Guidance without the recommendation of your dharma brothers? Maybe, maybe not... But now, a week or two after meeting with the materials, not even receiving pointers from a teacher, you are awake... which didn't happen to you through other dharma paths you have followed for almost 20 years. The same has happened to 90 other people so far. This is just a pragmatical note. As this text is going to be published in my blog I also want to make people think these things.
Another pragmatical statement. About 1½ years ago I had a chat with Daniel Ingram, one of the founders of the pragmatic dharma movement. He told me that he knew "about 20 arhats" worldwide, including himself. These included famous theravada buddhist teachers. Bhumi mapping Dan and other "arhats" of their movement as well as masters from the East, they all have opened their 6th bhumis, more or less perfected. At the time, 1½ years ago, I think there was only a few 6th bhumis in Open Heart Sangha. Now there are 19. We also have 9 people who have opened one or more of the mahasiddha bhumis which means that the natural state is their prevalent state. This group is now in the process of perfecting their bodhisattva bhumis, that is, fully purifying their minds. Shouldn't take long when people start getting the ultimate fruit. This may sound a bit technical, sorry for that. I'm an engineer by nature so I sometimes get excited explaining these things. Anyway, take it one step at a time. See if this hypothesis works for you. Never believe.
Exactly Mark... It is that simple...

Have a great day!
Kim

maanantai 21. elokuuta 2017

Bringing Joy Back to Buddhism

Bringing Joy Back to Buddhism

Every now and then I feel like writing reviews about what has been going on with Open Heart. This is one of those reports. I'll be talking about Guru Rinpoche's recent instructions and guidelines along with how our method is taking new (actually old) steps in it's evolution.

Several years ago a dear friend and one of my gurus, mahasiddha Babaji, told me:

This is one and the same yoga. There is no this or that yoga. There is only that which is according to the great tradition of yoga and that which is outside of it. At the moment much yogic knowledge is scattered around the world. It is your work to bring it all together.”

For the last 3-4 years Open Heart has taken a very buddhist tone. Along with studying scriptural sources and lectures, Pau and I received a long list of empowerments of buddhist deities, pointing out instructions and practices that has been the main cause to increase my understanding about the basic principles of sutra, tantra and dzogchen. During this time I have sometimes looked back into earlier times with hindu deities, Shaivite tantras, kundalini kriya yoga and bhakti yoga, feeling that those days have passed while wondering whether some of that, greatly powerful and beneficial style of practice will ever be integrated into Open Heart. For a long time I couldn't see how this could be done.

Head

Buddhism is a wisdom (skt. prajna) and knowledge tradition. By wisdom and knowledge I refer to the principles of seeing, knowing, thinking, analysing and understanding. Buddhism and it's many schools from theravada to mahayana and vajrayana are known for it's detailed analyses and maps. I think that having a clear and understandable map is an essential requirement in seeking our way out of cyclical existence. Without a map and direction it's very difficult to find a way out from a foreign place.

Having said that, I feel that buddhism overemphasises the masculine feature of analysis and wisdom with the expense of intuition and heartfulness, which corresponds to the feminine principle. As buddhism has mostly been transmitted and molded by men, especially monastics, it is no surprise that this is the case. This gives buddhism a very distinct feel and energy. I completely understand why some people are not attracted by buddhism because of this and choose other approaches, my teacher Sivakami was one of them.

If we look at the way buddhist practices and training systems from the vast majority of it's schools are formulated and how they are cultivated, we can see that they are the creations of men. To exaggerate it, we can observe formality, seriousness, emotional coldness, hardness, rigidity and desire to be utterly transparent. If we consider these features according to our psychology, we can see that they relate to the head space. Wisdom of the head without heart is like this. We can be very sharp, clear and discriminative in our thoughts and actions but if we lack warmth and openness of the heart, we will not feel well. Any system created by men, like buddhism, can be very lopsided and this of course, is a problem.

I have often asked the challenging question: If vajrayana's potential is to fully liberate it's practitioners in this life and body, where are all the living buddhas? It is a legitimate question. I think a great part of the problem, that extremely few buddhists of all schools actually attain full enlightenment, lies in this question.

Heart

Being heartful, open minded, a receiver (instead of a transmitter) and being intuitive are feminine features. When we become ”open minded” or are in the receiving mode, we can feel that our heart space opens and softens up, and the mind shuts down very thoroughly. We become kind and mother-like, and it is wonderful. If we overdo feminine features, for example follow our intuition without thinking what we intuit, we become onesided. If we only follow our hearts and leave the head out of the picture, we become unrealistic dreamers. Both clarity and warmth are needed because, after all, we all have heads and hearts.

As a side note I would like to add something about lack of intuition among buddhists in relation to OHBM. For a couple of years I've tried to tell buddhists of various schools about it and how wonderful and exceptional tool it is. Potentially it could solve a lot of problems in buddhism today.

I have wondered why most buddhists have hard time accepting that attainments, closed, opened or perfected bhumis, could be sensed from other person whether present physically or from distance. Although mahayana buddhism talks about bhumis and attainments, they do not have another way to measure attainments except through long term relationship and verbal exchange between a teacher and student. Of course, there is nothing wrong in this but this leaves us utterly ignorant about the attainments of others, and actually often ourselves too. Verbal communication can never be as precise as direct exchange of living experience.

I have heard buddhist teachers say that one's attainment can be detected from the gaze but it never gets more specific than that. Why not? At some point it dawned on me that while for some who consider themselves buddhists understanding OHBM is easy, to most it is hard because they lack intuition. A buddhist who follows a system that is said to have worked for generations, has no need for intuition and hence might not even know what it is. Anyway.

Misleading Joy

While blissful and ecstatic states can also be relatively helpful, from the point of view of dzogchen, the ultimate nonduality, exalted states are pitfalls. This is very common in religions other than buddhism, namely hinduism and christianity in their many forms. I have talked about this here.

Intoxicating states are caused by 1. kundalini movements in the energybody of an unawakened person and/or 2. mental-emotional impurities, i.e. karmic traces stored in the subtle body. As far as I am aware only buddhism has a clear view and ways of dealing with both of these factors, so that the practitioners don't get stuck with heavenly experiences and realms.

In short, kundalini is resolved by awakening and all the many karmic traces are purified through distinct sutra or tantra methods that cover the full scope of human psychology. In the calm state, it is the deep subconscious mind (skt. alaya vijnana), in it's self-deluded mode, that causes strong bliss and ecstasy. Therefore thinking that exalted bliss is ”the” thing, is false.

It is interesting to note that great yogis and mahasiddhas who have greatly or fully nullified their deep mind, do not get intoxicated by over-emotional bhakti yoga, drugs or alcohol. A few glasses of whiskey, an easy way to test (some) one's attainment.

Joy

To know true joy, we first need to recognise and integrate it's basis which is awareness (tib. rigpa) or ”nature of mind”. While many traditions of nondualism point to this basis, as a rule in the history only tantric buddhists and dzogchenpas seem to be the only ones who manage to neutralise all karmas and hence attain the first stage of full enlightenment (OHBM, perfection of bhumis 1-10) or buddhahood.

The main point is that if we know how to avoid and remove the common pitfalls of the devotional approach, the feminine way of using emotional opening and loving surrender, it can be faster and more powerful way for getting into the natural state in it's profoundest meaning. Through emotional opening, the natural state is easily accessed and more pronounced than through mental or analytical means. That is my experience. True joy comes through uniting clarity of awareness of the head and warmth-aliveness of the heart. Together they make a whole.

Pure Land Buddhists

Recently I have corresponded with Pure Land Buddhists who have a wonderfully light and carefree spirit. Their main practice is remembrance and devotion towards Amitabha Buddha, through singing his name. This makes their apporach unique among buddhist schools because their main principle is devotion and surrender, instead of willpower and analysis.

Dharmavidya David Brazier, Pure Land Buddhist teacher:

It does seem that traditionally in India there was a strong buddhist tradition of buddhist music until quite late on. Much of the music which style you now associate with hinduism, like Hare Krishna chanting, that sort of tambourine banging: Haa-ree Raa-maa!, that sort of thing was buddhist originally. It was a buddhist style. As India became hindu rather than buddhist again, the music continued.” (link to video)

Fujita Kotatsu in Genshi Jodo Shiso No Kenkyu about sound use of emotion in Pure Land Buddhism:

In Hinduism, the idea of faith is expressed as bhakti. Bhakti is regarded as the highest path of interface with the gods and also implies the deepest reverence for gods. On the other hand, Pure Land prasada differs in that it appears less emotional and more serene and subtle due to its relation to prajna (wisdom) and samadhi (concentration).” (copied from here)

So it is also important to have wisdom because it naturally combines with emotional warmth.

Guidance of the masters

A few months ago Guru Rinpoche told me to,

Bring joy back to buddhism”.

When he told me this I knew it would be another task and challenge in my work. An obvious point about his request is that I cannot bring joy back into all of buddhism, just to Pemako Buddhism, bring another bit of yogic knowledge to make our path whole and balanced. After having pondered the question of over-masculinity and emotional coldness of buddhism for some time, I understood master's request and agreed. At that point I remembered what I had heard David Brazier say in his talk quoted above and started remembering the ways and melodies we used to sing and chant back in the kriya yoga days. Those sessions were a blast!

After this year's annual Summer Retreat, in early July, Guru Rinpoche and mahasiddha Thirumular, started to introduce me to further options.

To inform those who do not know of Thirumular, he was the main guru of Open Heart before. He is one of the main founders of tantric Shaivism and a great mahasiddha who attained light body many centuries ago. A wonderful, jolly and joyful persona whose presence is felt in the physical body and it's tissues very palpably and concretely, not merely as plain awareness and subtle aliveness of the energy body, as is the case with the vast majority of buddhist masters. You can invite him over to feel him yourself. I am sure he is happy to come.

The further option they introduced me to was the option that ”the practitioner can dissolve his or her body into the Light Body (Tib. འོད་སྐུ་, ö ku), where the body transforms into light and disappears completely into space. This was done by Garab Dorje, Manjushrimitra, Shri Singha, Jnanasutra and Vairotsana.” (from RigpaWiki)

My understanding is that also Jesus and Ramalinga from Tamil Nadu attained this option of the light bodies. Interestingly, both Jesus and Ramalinga, who I consider to be reincarnations of the same person, greatly emphasised love and devotion, the feminine approach of the heart, towards the highest ideal.

Easiest Way to the Light Body

Guru Rinpoche and Thirumular asked me how I felt about mixing these two approaches, 1. emptiness/selflessness and 2. devotion of the heart to strike at the light body attainment of great perfection (tib. dzogchen). Since thogal-practices require a lot of time and specific practice circumstances for attaining light body and therefore is not a reasonable option for householders, I instantly felt this was a good and creative idea, as well as an interesting way to join different approaches, so I agreed.

Since Padmasambhava's attainment, his presence and vibration, emphasises transparency (emptiness) and subtle aliveness (and therefore doesn't concretely connect with the physical tissues), they demonstrated to me how both of their vibrations could be joined together. For this reason the vibration and transmission through Namo Guru Rinpoche-mantra has been different for a few weeks now. Now, it is very different compared to the common buddhist vibe. One can easily feel joy and lightness, together with penetrativeness (emptiness) through chanting it. Such a delight!

In case someone is new to this mantra, it does not require an empowerment, you can just start using it and plug into Guru Padmasambhava directly, he will take care of the rest. If you used this mantra before or if you have done other Guru Rinpoche'mantras from other lineages, you can easily feel that the charge reaches your physical body, soft and hard tissues, in a solid manner. This is a huge blessing from the gurus, so cherish it with sincerity and love. This guru yoga is one of the two ways to activate this particular vibration.

Another way to do this is through a particular mantra which is the seed mantra (skt. bija) of the 13th bhumi within ones own bodymind. It corresponds to the light body attainment and when used, starts to make it a reality. According to Guru Rinpoche's will, there is no need for an empowerment of this mantra either but you can ask him a blessing for it and you will receive it.

This mantra is HU. English speakers can get the correct pronounciation by considering ”Whooo?”. It can be chanted a few times or longer duration-wise, according to the situation and it will do the trick.

Bringing Joy Back

Beautiful and unique developments. I invite anyone to try out the mentioned mantras. That's how we will bring joy back to buddhism, at least to Pemako Buddhism.

Thank you for reading.
Yours in dharma.

  • Orgyen Pema, 21.8.2017

Open Heart, www.openheart.fi











perjantai 11. elokuuta 2017

Padmasambhava's Pure Land Buddhism

Padmasambhava's Pure Land Buddhism

Pure Land Buddhism exists in various areas and forms. The main idea of Pure Land Buddhism is relying on other power (jap. tariki), usually that of Amitabha Buddha. Relying, being devoted or lovingly surrendering to other power is a cornerstone of tantric buddhism as well, where a samsaric being puts his or her faith to the Guru, his teachings and the Three Jewels: Buddha, Dharma and Sangha.

The core of Pemako Buddhism or Padmasambhava's Pure Land Buddhism is the trust that us samsaric beings, practitioners, have for Guru Padmasambhava and his teachings because we can trust that he will help us to realise our own buddhahood. In Pemako Buddhism we combine relying on other power and using self-power (jap. joriki) through extensive tantric practice, meditation and contemplation. Because of this point Pemako Buddhism differs from other schools of Pure Land Buddhism. Pemako Buddhism combines the two principles, wisdom and understanding of the head and devotion of the heart together to make a whole. As ignorant and self-delusional beings we rely on the Guru to receive his guidance and blessings as well as through practice and analysis help ourselves.

Pemako Buddhism and it's different practices can be taken up by anyone who recognises that these teachings carry an important meaning for a samsaric being. Even though we speak of surrender and devotion, the foundation of our practice is our own first hand experience, never belief or blind faith.

As sincere practitioners we commit in our daily practice and Guru devotion, to eradicate our deeply ingrained sense of self. Through thorough mind purification and insights into the selfless nature of our minds, we come to understand who we really are, both existentially as well as human beings.

The real goal of Pemako Buddhism is for us to become fully aware beings, living buddhas. We see the possibility of becoming living buddhas as a realistic option in this body and life because through diligent practice and blessings of the Guru we can see that it actually is not far away. Guru Rinpoche does not have any other wish than for us to attain, what he himself has attained.

May Guru Rinpoche's invitation be heard by those who are willing.
May Pemako Buddhism be received by all those who seek for it.
May all beings be free.

Namo Guru Rinpoche. 
Namo Guru Rinpoche. 
Namo Guru Rinpoche.

- Orgyen Pema, 11.8.2017

Open Heart, www.openheart.fi


maanantai 31. heinäkuuta 2017

Authenticity of a Buddhist Teacher

Authenticity of a Buddhist Teacher



Unfortunately being an "official dharma descendant" in far too many cases seems not to be a quarantee of someone being a good teacher. Formal authorisation is often the first thing a buddhist wants to know of a teacher in question. People often seem to think that teachers are somehow very special or ”out of this world” in some way. It is silly how far this sometimes goes. But buddhism is not actually ”other wordly” or ”amazing” in some mystical way. Buddhism is about human suffering, the confusion that we all experience. A teacher should be an honest person who has something useful to share with others, whether it is something very basic for beginners, something more advanced or very advanced. Sometimes it seems that buddhist teachers are expected to be special or great in some miraculous way but honestly, the vast majority of all buddhist teachers out there are more or less samsaric beings. This should affect the way we view our teachers. Just because someone is a specialist in some ancient dharma method might not mean much in understanding how to eliminate existential suffering (dukkha) or even how to be a good human being.



Just like in all other religions it happens in all schools of buddhism that "lineage holders" cause suffering to people close to them because they are momentarily blinded by their self-delusion. Horrible things happen when a samsaric being is given too much attention and power. I don't know that many teachers who without formal authorisation say they are buddhist teachers but the few cases I know are saying useful things due to thinking "outside the box" of traditional buddhist education. Of course there are also those who claim big things but are actually small in their understanding and cannot help people out of samsara. However, what is interesting is that I've seen students of both greatly honoured teachers as well as "fakes" who are not making much progress. Why?

How do we know a teacher is authentic if authorisation is not a quarantee of quality teachings and the student's progress? What are quality teachings in the first place?




Quality dharma



Buddhism is about 1. recognising and illuminating suffering through becoming aware of it and through that 2. recognising the natural state, one's own buddhahood. As a functionable spiritual path, buddhism comes down to both sudden awakenings and gradual practice. To enter the Way, like Shakyamuni and numerous others before and after him, we need to get insights, awakenings (kensho, shinjin), and through regular practice grow in awareness, buddhanature, until none is left.

Although I have never met a person who practiced and followed authentic or inauthentic teacher and didn't make any progress (purification of mind) I've seen numerous people who practiced with top teachers and even after decades of practice didn't get awakened, didn't have any irreversible insights, although might have had other impressive experiences. I think this is a problem and also an indication of the concerned teacher's and lineage's (lack of) knowhow. The only way to buddhahood is through insight.



Honestly, I think that if this bit is missing the whole path becomes questionable. It is the irreversible insights that matter the most because with each recognition of the natural state a chunk of self-delusion drops off. If practitioners are not having insights it is an indication that something about the teacher or the method is not right, although the teacher might be a nice person and his tradition might somehow be very impressive.

I am certainly not saying that one single kensho or even a few of them is everything there is to buddhist path, of course not. All I am saying is that regardless of the particular philosophical view and a practical method of any buddhist path, it is the insights into the selfless nature of mind that matters the most to anyone out there because havings insights means growing in true existential freedom, devoid of suffering (dukkha).



But like I said above I've seen so many people who have done years of practices, numerous retreats and have been instructed by their teachers on regular basis and yet are not having initial or consecutive insights. This I consider to be an indication of inauthenticity of the teacher and the lineage whatever the teachings are. This is what I understand when the Dalai Lama says that genuine disciples make genuine teachers.



In buddha's grace.

Pema.










sunnuntai 23. heinäkuuta 2017

Chatral Rinpoche doubting Tulku Urgyen Rinpoche

Chatral Rinpoche doubting
Tulku Urgyen Rinpoche

A few days into offering these empowerments, I met Chatral Rinpoche. His appearance was striking: he wore coarse felt garments and had a prominent nose and a Khampa bearing. Our conversation began like this:

"You, lama! Where are you from?" he demanded brusquely.

"I am from Nangchen.

"From where in Nangchen?"

"I am a descendant of Chokgyur Lingpa.

"I've been to Tsikey and I didn't see you there.

"I didn't always stay at Tsikey.

"Then where are you from? Out with it!"

"Chokgyur Lingpa's daughter, Konchok Paldron, had four sons one of whom
was my father.

"Hmmm ... hmmm ... I had heard that you were supposed to be the nephew
of Neten Chokling. I know him from Dzongsar, where he came to visit Dzongsar Khyentse, but I've never heard that he had a lama nephew. Now I hear that our Dudjom Rinpoche is receiving the Three Sections from such a nephew, and we all know that plenty of these so-called Khampa lamas come here to Central Tibet to try out their various tricks. So, I was wondering if you were just another one of them. Hmmm...

He was staring at me with his big eyes glaring the whole time.

A lot of Khampa lamas come here and cheat people by giving empowerments to which they have no lineage."

Dudjom Rinpoche, who was sitting right there, broke in and said,

It was I who asked him to give this transmission."

And soon they began to crack one joke after another, during which Chatral
Rinpoche turned to me with a smirk and said,

Okay, I guess you are not a fake after all. You can go ahead and give him the empowerment then."

- From Blazing Splendor, p. 304, Tulku Urgyen Rinpoche

lauantai 22. heinäkuuta 2017

When Discrimination Fails Dharma

When Discrimination Fails Dharma

One of the biggest problems buddhism has is the strict authoritarian position of the teacher, or guru. As a tantric buddhist teacher myself I certainly do not deny the importance of guru but it is too often the case that the role of the guru becomes considered too widely than it should. Usually teachers are founders and directors of their own dharma organisations, on top of being the sole person who guides the sangha spiritually. Often teachers get way too much power. When this is combined with too little of an attainment of the teacher, all kinds of problems start arising.

Bad apples

Recently I read about Sogyal Rinpoche's extensive misconduct. A similar case of Lama Norlha Rinpoche was reported only two months prior. Reading stuff like this is like reading of the ancient Roman emperors who did all the crazy things they could imagine with the expense of others. I wonder how far it would go without any moderation. When someone with too small of an attainment and with too little motivation to attain buddhahood, becomes unchallenged and too comfortable, really bad things can happen. This happens because they don't continue their own practice (that would keep their minds clear enough to keep their conscience in the picture) and because they are not living buddhas (even though their followers often like to, or even insist thinking so).

We see unbelievably wild cases of abuse and harm in new age and other religions but it also happens in buddhism. In my view buddhism of all religions probably has the highest and clearest standards of training and yet we also have these disasters happen one after the other. I think this is the greatest harm a teacher can do. Such teachers will experience the karmic backflow of their actions but I also think they should be treated by the common law. If someone in high governmental position abuses his employees they get properly punished by law of their actions. Why should it be any different for spiritual gurus?

Sogyal's case is so extreme that I think he should not be allowed to enter any dharma hall anymore. I think it is unrealistic and stoopid to expect a book case narcissist with decades of physical, sexual and power abuse be able to come back to his senses and have a healthy mind. It's sort of like hoping that a mass murdering dictator would all of sudden become lucid of his horrible actions. It's not impossible but highly unlikely, very highly, because the negative marks that such very harmful actions weigh on the subtle nerves are so deep and compelling that even several lifetimes are not enough to neutralise them. Sometimes it is best to let go and go separate ways.

No matter what, always question

Buddhism is known for it's 2.5 thousand years of tradition. The definition of tradition is that knowledge and knowhow, dharma, is transmitted effectively from generation to generation.

However seeing cases like that of Sogyal Rinpoche, who is a venerated and highly regarded by his Tibetan buddhist teacher colleagues, makes me reason that being a recognised reincarnation of someone important in past life (tib. tulku) or having spent decades with the highest authorities and yogis of Tibetan buddhism (see photos 1., 2., 3., 4., 5.) actually might not mean anything at all. You don't become a movie star just by hanging out with movie stars, do you? To become a movie star, you have to learn how to act and act in famous movies.

I am going to get more unpopular than I already am by saying this but I recently saw someone online write of his guru:

... the man who became my master, Chogyal Namkhai Norbu, is a special kind of master. Everyone once and a while a master who is unbelievable comes around. This is Namkhai Norbu Rinpoche. For example, he is a living master who had two of his Gurus attain Rainbow Body, he is a terton, treasure revealer, and has revealed pure visions. He is a student of many great masters, including the famous female Dzogchen practitioner Ayu Khandro. His uncles were great masters. His grandmother had pure visions. He is the incarnation of Adzom Drugpa, a famous Dzogchen master... But he was also raised as a tulku of Adzom Drugpa in a Sakya monastery, so he has a very, very firm education in Dharma. He then went to go meet his tsawai lama, the incomparable Chongchub Dorje who lived to a ridiculously old age, and who introduced him to the real meaning of Dzogchen, which changed Rinpoche's life. He also received teaching from his other uncles, and many masters, and Dakinis.”

And yet, in the Summer of 2016 in a live webcast, Namkhai Norbu Rinpoche himself said that among activities his rigpa lasts for ”3 seconds” at a time. This was his response to people who came to him and claimed they they were aware at all times. I am sorry if saying this causes strong emotions but when anyone is in the natural state for few seconds at a time, that person is not a living buddha nor a dzogchen master because the definition of a master is that such person doesn't leave the natural state. This is a simple fact. This does not lessen or nullify the long lasting dharma work of the teacher in question in any way.

The conclusion is that no matter who you have studied with, unless you are a great practitioner yourself, 1. you will not become a living embodiment of the dharma, i.e. a living buddha and because you are not a living buddha 2. you might make bad mistakes, misjudgements and cause a lot of harm for yourself and for others.

No matter how long and impressive the teacher's resume or title is his validity as a dharma teacher should be weighed by the insight of his students, not by what he has achieved materialistically. All the decorated monasteries, dharma halls and centers mean nothing unless people are waking up and maturing in that insight. Students of buddhism should only take refuge on the enlightened principles, not samsaric beings.

Open Heart Bhumi Model

One big problem why mainstream buddhism suffers is that they do not have a concrete way to measure attainments, even though attainments is a major concern. I am saying ”they” because I am not part of the buddhist establishment, even though I feel like being in the same boat with them.

The Open Heart Bhumi Model is a genious measuring stick when it comes to spiritual attainments. By learning and applying it we can come to see exactly where we or our guru is at on the map of insight, from the initial awakening to the bodhisattva stages, to buddhahood and all the way to the full rainbow body. As far as I know there is no other system like it.

If we knew where our lama is at, whether far or close from buddhahood, this would help us to use our own discrimination and intelligence, instead of becoming blind believers. And this makes all the difference.

Let's not put buddhism to shame. Let's not become believers.

Yours In Dharma.

- Orgyen Pema, 22.7.2017.