You can also view the talks on our YouTube channel or listen to the audio recordings online. In order to practice tantric yoga we need a foundation-the preliminaries. First of all, in order to practice tantric yoga, we need to receive an empowerment, or initiation. There are degrees of initiation, but we do need initiation.
|Genre:||Health and Food|
|Published (Last):||12 November 2019|
|PDF File Size:||8.18 Mb|
|ePub File Size:||12.34 Mb|
|Price:||Free* [*Free Regsitration Required]|
You can also view the talks on our YouTube channel or listen to the audio recordings online. In order to practice tantric yoga we need a foundation-the preliminaries. First of all, in order to practice tantric yoga, we need to receive an empowerment, or initiation.
There are degrees of initiation, but we do need initiation. In order to receive an initiation, we need a certain extent of realization of the three principal paths to enlightenment, which are the wisdom of shunyata, bodhicitta and renunciation.
Therefore, it is not easy. Why is it difficult? Because of our level. If we check out our own reality, our present situation, do we have some kind of small understanding of the reality of our own mind? The nature of the mind has two aspects-its relative nature and its absolute nature. Of course, we are not buddha, but to some extent we should have an inner, deep, perhaps intellectual understanding, some discriminating wisdom, that the human need is not simply temporal pleasure.
To some extent, we all have temporal pleasure, but what we really need is eternal peace. Having that highest of destinations is the way to be open. Normally we do. Our problem is expectation. We grasp at such small, unworthy things. That grasping mind is the problem; it produces the symptom of reacting again and again and again. Philosophically, perhaps we can say that karma is overwhelming-consciously and unconsciously. Karma also functions at the unconscious level.
You can do something unconsciously and it can still lead to a big result. They started off small, but those little actions have brought a huge result. In order to have the enlightened attitude, an attitude that transcends the self-pitying thought, you need the tremendous energy of renunciation of temporary pleasure-renunciation of samsara. I think you know this already. What do we renounce? Therefore, we call it renunciation of samsara. Renunciation of samsara is the right attitude.
The wrong attitude is that which is opposite to renunciation. You do have renunciation. How many times do you reject certain situations, unpleasant situations? Birds and dogs have renunciation. But all that is not renunciation of samsara. Perhaps your heart is broken because of some trouble with a friend so you change your relationship. Anyway, your friend has already given you up so you have to do the same thing and renounce your friend.
Neither is that renunciation of samsara. What, then, is renunciation of samsara? Renouncing the sense pleasures of the desire realm and looking for something else instead, grasping at the pleasures of the form or formless realms, is still the same old samsaric trip. It has nothing to do with renunciation of samsara. You have not put your mind into the right atmosphere.
So, renunciation of samsara is not easy. Then, relaxation will be there; that is relaxation. We should all have healthy minds by eliminating all objects that obsess the ego. All objects. We are so concrete that even when we come to Buddhism or meditation, they also become concrete. We have to break our concrete preconceptions, and that can only be done by the clean clear mind. If you see that clean clear, the conception holding that object as a human being will disappear.
Because our conceptions are concrete, we are not flexible. Only you are right; other people are wrong. Tied by this kind of grasping at samsaric phenomena at the conception level, it is difficult for you to see the possibility of achieving a higher destination.
You are trapped in your present limited situation and can see no way out of it. Practically, renunciation means being easygoing-not too much sense pleasure and not so much freaking out. I think you already know what they are.
You should not think that renunciation is important simply from the Buddhist philosophical point of view in order to reach liberation. Renunciation is not just an idea; you should understand renunciation correctly.
Shakyamuni himself appeared on this earth. He had a kingdom; he had a mother and a father; he drank milk. Still, he was renounced. There was no problem. For him, drinking milk was not a problem-ideologically, philosophically. But we have a problem. Another way of saying all this is that practicing Buddhism is not like soup.
We should approach Buddhadharma organically, gradually; we are fulfilled gradually. Dharma practice is some-thing personal, unique. You do just what you need to do to put your mind into the right atmosphere. That is important. Perhaps I can say something like this: Americans practice Dharma without comprehension of the karmic actions of body, speech and mind.
American renunciation is to grasp at the highest pleasures; Americans try to become bodhisattvas without renunciation of samsara! Is that possible? Still, be careful. Please, excuse my aggression! Well, the world is full of aggression, so some of it has rubbed off on me. Of course, actually, we are very fortunate. Just trying to practice Dharma is very fortunate. If you know this, it becomes very tasty. Dharma brothers and sisters are often confused because of the Dharma supermarket.
There are so many things to choose from. You should have clean clear understanding. Then you can act in the right direction with confidence. So, you should not regard the three principal paths to enlightenment as a philosophical phenomenon. You should feel that they are there according to your own organic need. Your mind is very narrow. You should know that pleasure is transitory, impermanent, coming and going, coming and going like a Californian friend-going, coming, going!
When you have renunciation, you somehow lose your fanatical, over-sensitive expectations. Then you experience less suffering, your attitude is less neurotic, and you have fewer expectations and less frustration. Basically, frustration is built up by superstition, the samsaric attitude, which is the opposite of renunciation of samsara. Following that, you always end up unbalanced and trapped in misery. We know this. So, you should see it clean clear. That is the purpose of meditation.
Meditation is not on the level of the object but on that of the subject-you are the business of your meditation. Then, as Nagarjuna said, if you understand your own mind, you understand the whole thing.
We talk about human problems; we talk about our own problems every day of our lives. The reason I have a problem with you is because I want something from you. I tell you, actually-forget for a moment about Buddhadharma and the universal sentient beings-even if you simply want good business, somehow, if you have a broad view and want to help other people-your family, your nation-somehow, for some reason, you will be successful.
Many people, even in this country, have material problems because they are concerned for only themselves. Even though society offers many good situations, they are still in the preta realm. Psychologically, this is very important. The way Buddhism explains this is reasonable. Simply changing your attitude eliminates your concrete concepts. Remember equilibrium?
Follow the Author
The number of students continued to grow, eventually resulting in the founding of the several institutions mentioned above. At this time, the Tibetan religious community considered the teaching of Westerners to be undesirable. Paine reports criticism from other Tibetans calling Lama Yeshe a " paisa lama," i. There he taught one class, "Tibetan Buddhism", appropriately. During that time, he also attended courses at the University in Western Philosophy. Responding to the growing demand from their Western students, the Lamas decided to open a sister centre to be used for retreats.
Introduction to Tantra
Jun 20, Matt Harris rated it it was amazing Recommends it for: those with a grounding in buddhism Shelves: top10books This lovely book made me look at the world differently, which a book can and should do. However not all books give a lasting insight which one can trace through years. It is not about the kind of tantra associated with sex, per se, although of course this can be a very high expression of the tantric concepts. The book explains the benefits of being aware of desire and attachment in terms of relating day to day with anyone. Of course, the buddhist concept of desire is that it leads to attachment This lovely book made me look at the world differently, which a book can and should do.
Introduction to Tantra: The Transformation of Desire