![]() ![]() Removing visual along with other outer sense stimuli can help enhance and illuminate the “inner senses” and increase ones capacity for and experience of certain visionary realities. The secret Dzogchen practice of Togal (“leap over”, or “being there”) is also practiced sometime over periods of time in complete darkness. Let me go further in making waves where there’s no wind: How different, really-to the layperson, at least– is the theistic creator-God doctrine, from Tibetan Buddhism’s talk about the primordial Buddha, the primordial protector, the all-doer Samantabhadra? When we meditate and practice loving kindness and self-inquiry, and compassion in action, our hardheadedness and hardheartedness softens and certain distinctions and attachments, doctrinal or otherwise, can become a lot less problematic.ģ) What is the place of dark retreats within the Buddhist tradition? How should one deal with difficult experiences within retreat?ĭark retreats as I know them in Tibetan Buddhism are mainly for practicing the bardo (afterlife) meditation experiences, and involves training in it for days and weeks at a time so as to be better prepared for when the moment of transition occurs. Anyway, it’d take a better man than you or me to clearly distinguish between the doctrine of soul, on one hand, and that of the unchanging and immaculate, unborn and undying Buddha nature or Dharmakaya, on the other hand– though people do try to teach about and explain that. However, exploring together the universal facts of impermanence and so forth can help loosen some clinging and dogmatism regarding various notions and concepts, including the soul theory. To explain sunyata to the uninitiated and unreceptive seems unnecessary and possibly contraindicated. ![]() Sunyata and anatta-emptiness, and no-separate-independent-self– are the hardest nuts to crack in Buddhist thought. ![]() Mindfulness is probably the blue jeans of Buddhism in the West, good for any and all occasions, much more useful and effective for most of us than mere faith or doctrines. In Tibetan Buddhism, we have prayerful devotional practices such as “Calling the Master from Afar” which help us invoke and invite, exhort and bring closer the object of our respect and devotion, mainly in order to realize our primordial inseparability with him/That and open a world of sacredness before our eyes and our feet as we tread that path of a new awakefulness.Ģ) What is the best way to explain sunyata to a person who is curious about Buddhism but who refuses to budge on the idea of an “independent soul”? Is accepting the doctrine of no-self truly a key element for Buddhist practitioners in the West? “Wherever I go, I meet mySelf,” said a great Zen master of old. This practice is like an invisible friend with benefits! Then we can grow closer to “Buddha” every moment, wherever we are, like what theists like to call the constant companion and Buddha continues to radiate through us, beyond separation or joining. That is what I like to call The Diamond Rule. ![]() We experienced Vajrayana (diamond path) meditators practice seeing the Buddha-nature, the buddhaness, the clear light in everyone and everything. 1) How do I “look for” or see the Buddha in my daily life? I understand Buddhism doesn’t emphasize a guiding relationship with any god figure however, I enjoy the positive feeling in “seeing god around.” Can I grow that in Buddhist practice?īuddha said that all beings are endowed with the luminous tathagata-garbha, or innate Buddha nature. ![]()
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