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.
