Advaita
Enlightenment And
Dzogchen
Enlightenment
The
next story, told by Sam Harris, demonstrates how the view and
experience of enlightenment differ between two teachers: Papaji
(H.W.L. Poonja, a well known advaita vedanta guru, disciple of Ramana
Maharishi) and Tulku Urgyen Rinpoche, a well known Tibetan vajrayana
buddhism and dzogchen master.
I
have linked two demonstrative videos where the mentioned teachers
meditate. From them one can see how different their states are. The
other one being quite confused and unclear and the other one being
matured, clear and open.
-
Kim Katami, 14.2.2016.
From
Sam Harris' book Waking up, ch. 4:
”Poonja-ji’s
influence on me was profound, especially because it came as a
corrective to all the strenuous and unsatisfying efforts I had been
making in meditation up to that point. But the dangers inherent in
his approach soon became obvious. The all-or-nothing quality of
Poonjaji’s teaching obliged him to acknowledge the full
enlightenment of any person who was grandiose or manic enough to
claim it. Thus, I repeatedly witnessed fellow students declare their
complete and undying freedom, all the while appearing quite
ordinary—or worse. In certain cases, these people had clearly had
some sort of breakthrough, but Poonja-ji’s insistence upon the
finality of every legitimate insight led many of them to delude
themselves about their spiritual attainments. Some left India and
became gurus. From what I could tell, Poonja-ji gave everyone his
blessing to spread his teachings in this way. He once suggested that
I do it, and yet it was clear to me that I was not qualified to be
anyone’s guru. Nearly twenty years have passed, and I’m still
not. Of course, from Poonja-ji’s point of view, this is an
illusion. And yet there simply is a difference between a person like
myself, who is generally distracted by thought, and one who isn’t
and cannot be. I don’t know where to place Poonja-ji on this
continuum of wisdom, but he appeared to be a lot farther along than
his students. Whether Poonja-ji was capable of seeing the difference
between himself and other people, I do not know. But his insistence
that no difference existed began to seem either dogmatic or
delusional.
On
one occasion, events conspired to perfectly illuminate the flaw in
Poonja-ji’s teaching. A small group of experienced practitioners
(among us several teachers of meditation) had organized a trip to
India and Nepal to spend ten days with Poonja-ji in Lucknow, followed
by ten days in Kathmandu, to receive teachings on the Tibetan
Buddhist practice of Dzogchen. As it happened, during our time in
Lucknow, a woman from Switzerland became “enlightened” in
Poonja-ji’s presence. For the better part of a week, she was
celebrated as something akin to the next Buddha. Poonja-ji repeatedly
put her forward as evidence of how fully the truth could be realized
without making any effort at all in meditation, and we had the
pleasure of seeing this woman sit beside Poonja-ji on a raised
platform expounding upon how blissful it now was in her corner of the
universe. She was, in fact, radiantly happy, and it was by no means
clear that Poonja-ji had made a mistake in recognizing her. She would
say things like “There is nothing but consciousness, and there is
no difference between it and reality itself.” Coming from such a
nice, guileless person, there was little reason to doubt the
profundity of her experience.
When
it came time for our group to leave India for Nepal, this woman asked
if she could join us. Because she was such good company, we
encouraged her to come along. A few of us were also curious to see
how her realization would appear in another context. And so it came
to pass that a woman whose enlightenment had just been confirmed by
one of the greatest living exponents of Advaita Vedanta was in the
room when we received our first teachings from Tulku Urgyen Rinpoche,
who was generally thought to be one of the greatest living Dzogchen
masters. Of all the Buddhist teachings, those of Dzogchen most
closely resemble the teachings of Advaita. The two traditions seek to
provoke the same insight into the nonduality of consciousness, but,
generally speaking, only Dzogchen makes it absolutely clear that one
must practice this insight to the point of stability and that one can
do so without succumbing to the dualistic striving that haunts most
other paths.
At
a certain point in our discussions with Tulku Urgyen, our Swiss
prodigy declared her boundless freedom in terms similar to those she
had used to such great effect with Poonja-ji. After a few highly
amusing exchanges, during which we watched Tulku Urgyen struggle to
understand what our translator was telling him, he gave a short laugh
and looked the woman over with renewed interest.
“How
long has it been since you were last lost in thought?” he
asked.
“I haven’t had any thoughts for over a week,”
the woman replied.
Tulku Urgyen smiled.
“A
week?”
“Yes.”
“No thoughts?”
“No, my mind is
completely still. It’s just pure consciousness.”
“That’s
very interesting. Okay, so this is what is going to happen now: We
are all going to wait for you to have your next thought. There’s no
hurry. We are all very patient people. We are just going to sit here
and wait. Please tell us when you notice a thought arise in your
mind.”
It
is difficult to convey what a brilliant and subtle intervention this
was. It may have been the most inspired moment of teaching I have
ever witnessed. After a few moments, a look of doubt appeared on our
friend’s face.
“Okay...
Wait a minute... Oh... That could have been a thought there...
Okay...”
Over
the next thirty seconds, we watched this woman’s enlightenment
completely unravel. It became clear that she had been merely thinking
about how expansive her experience of consciousness had become—how
it was perfectly free of thought, immaculate, just like space—without
noticing that she was thinking incessantly. She had been telling
herself the story of her enlightenment—and she had been getting
away with it because she happened to be an extraordinarily happy
person for whom everything was going very well for the time being.
This
was the danger of nondual teachings of the sort that Poonja-ji was
handing out to all comers. It was easy to delude oneself into
thinking that one had achieved a permanent breakthrough, especially
because he insisted that all breakthroughs must be permanent. What
the Dzogchen teachings make clear, however, is that thinking about
what is beyond thought is still thinking, and a glimpse of
selflessness is generally only the beginning of a process that must
reach fruition. Being able to stand perfectly free of the feeling of
self is the start of one’s spiritual journey, not its end.”
Links
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