Back to Basics (and forget about the mess)

"Handful of leaves"

When thanks to a long preparation starting from the Counter-Enlightenment, the search for the cradle of the primitive religion of Humanity in Aryen regions, Theosophy, Anthroposophy, Transcendentalism, etc., it was generally assumed in spiritual (and later New Age) circles, that the “mahatmas” (great souls, great teachers) of the primitive religion of Humanity were still living and teaching in Tibet, the diaspora of Tibetan teachers after the Chinese invasion of Tibet was welcomed as a sort of blessing for Western spirituality. Finally, Western spiritual searchers were able to (re)connect with religion in one of its purest forms, after having been preserved for centuries in the Himalayas. The highest, most subtle and esoteric teachings were of course those belonging to the diamond vehicle, vajrayāna, offering the possibility to become a Buddha in one lifetime, under the guidance of an authentic lama.

At the same time, the Western public was reassured that “Buddhism” was hardly a religion. The Buddha was a rationalist, who didn’t believe in magic, who was only interested in the Real, and in thusness. Anything that looked religious was in fact a skillful means (upāya), meant to guide individuals according to their specific needs. Anything mythological, religious, magic, etc. had its sting removed, through reinterpreting it symbolically, psychologically, “spiritually”, philosophically, etc., making it more palatable to a secular Western audience. An educated newly converted Western would surely not run the risk of getting involved in a full blown religion, or even a cult. On top of that Tibet’s Dalaï-lama received the Nobel Prize for Peace in 1989. And regardless of his more traditional activities, his words have always been full of modern secular wisdom.

A Dalai-Lama meme

After a short honeymoon period, things started to go awry and in the aftermath of the scandals of summer 2017 around Sogyal Lakar and Rigpa, a definite divorce started to set in. After 2017, one of the defense strategies of Dzongsar Jamyang Khyentse R. (DJKR) was that Sogyal hadn’t prepared his students properly to receive Vajrayāna and Dzogchen teachings. Regardless of anything that had happened, the inadequate preparation and crash course in Vajrayāna, bypassing crucial training stages, was pointed out as being responsible for all the problems. Through their great compassion Tibetan masters had given in to the unreasonable demands of unprepared and immature Western students to receive the highest teachings and enter a master-student relationship ("guru devotion"), “the quintessence of vipashyana” as DJKR writes in Poison is Medicine.

Now things start to look bad for gurus, “guru devotion” and vajrayāna, DJKR decides to go back to the old Secret Vajrayāna strategy. Vajrayāna was never meant to be given so easily to beginners. Students should not engage with a “guru” and vajrayāna before they are totally ready to enter a “guru devotion” pact, and all this needs to take place very discreetly. That’s why Vajrayāna was called “Secret Vajrayāna”.

In his discussion with neuroscientist Dr. Richard Davidson, DJKR convenes that “in order to disseminate dharma” (Richardson) in the West, a more compatible secular outlook would be better. Adding faith and devotion to mere “Mindfulness” would be beneficial. But faith and devotion “don’t just fly in the air”, they need to be anchored in a solid “view”, a doctrine (DJKR). Ultimately the “view” can only be properly conveyed and realized through the assistance of a guru. But first things first. Western students should not be scared away by talking about “guru devotion” and some of its unfortunate mishaps due to improper preparation. So yes, after all, neuroscientists and the Dalaï-lama could very well be right in wanting to “convey” the view “in a way that is quote ‘secular’ in a way that could be appealing to everyone, to be more universal” (Richardson 15:27).

So it seems like back to basics for Buddhist centers, in order to win back the minds and hearts of Western converts. “Don’t mention Vajrayāna” is the motto, and start with common truths, mindfulness, sitting, breathing, and gradually work your way up to vajrayāna through talking about bodhisattvas, saving sentient beings, and only when the converts are ripe for their future career as a Buddha, whilst entering Vajrayāna to obtain the necessary tenure.

“Now that the Vajrayana is being discussed publicly and in such detail, visitors to your Dharma centre may start asking questions about it.

If possible, try to avoid talking about the Vajrayana altogether. Focus instead on the beautiful and completely risk-free Theravadin teachings, which are a far better starting point than shunyata. Talk about impermanence and how life never brings us ultimate satisfaction.

Concentrate on wholesome, convincing, down-to-earth teachings. If you are asked about the Mahayana, highlight the bodhisattva’s tremendous motivation to enlighten all sentient beings. Point out that as we all have buddha nature, the enlightenment of all sentient beings is a real possibility, not just wishful thinking.

You can share simple techniques like being mindful of your breath or the sensations in your body because it belongs to the empirical world that appreciates the obvious, measurable benefits mindfulness can bring. But the statement ‘pray to the guru’ should never pass the lips of a Vajrayana practitioner. Why? Because everything to do with using desire as a path must be kept secret.

Many Tibetans wouldn’t think twice about telling someone to pray to the guru. In a way, it sounds quite harmless, but praying to the guru is actually an exclusive tantric practice that should be kept just as secret as paintings of deities in union. If you pray to your guru, you are praying to a living, breathing human being, which could so easily be misunderstood – especially these days.

If you are unable to avoid mentioning the Vajrayana, emphasize the Vajrayana view that everything is pure. At all costs, avoid mentioning the more advanced techniques of guru devotion, pure perception and unquestioning obedience to the guru.

Instead, explain that, according to the Vajrayana, we are all already buddhas – including our noisy, angry neighbours – but none of us have realised it yet. Later on, when the new person is ready to hear more, tell them that, according to the Mahayana, we become buddhas after a long and arduous journey.

The Vajrayana’s message is a little different because it tells us that the journey is the goal. It also tells us that we are already buddhas and all we need to do is realise our true nature and act accordingly.

It is not wise to extol the power and effectiveness of techniques like guru devotion until much later.

Start by teaching the technique of shamatha, then gradually introduce vipashyana. Once new students have got a handle on basic vipashyana, introduce the inseparability of appearance and emptiness, which is a higher level of vipashyana known as utpattikrama (kyerim) and sampannakrama (dzogrim). Only then can you start talking about the quintessence of vipashyana, which is guru devotion.

Try not to let scandals and criticisms discourage you. And don’t allow yourself to be persuaded that the Vajrayana is not for this time. The tantric texts tell us that the Vajrayana is tailor-made for this modern world. So rest assured that those who have a thirst for the truth, good analytical skills, a longing for objectivity, a need for empirical proof and a healthy mistrust of even the best reasons for trusting, are the perfect vessels for the Vajrayana teachings. If, that is, they are willing to give tantra a go."

Extract from : Poison is Medicine - Clarifying the Vajrayana, Dzongsar Jamyang Khyentse

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A HANDFUL OF LEAVES 

The Blessed One was once living at Kosambi in a wood of simsapa trees. He picked up a few leaves in his hand, and he asked the bhikkhus, ‘How do you conceive this, bhikkhus, which is more, the few leaves that I have picked up in my hand or those on the trees in the wood?

‘The leaves that the Blessed One has picked up in his hand are few, Lord; those in the wood are far more.’

‘So too, bhikkhus, the things that I have known by direct knowledge are more; the things that I have told you are only a few. Why have I not told them? Because they bring no benefit, no advancement in the Holy Life, and because they do not lead to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to Nibbana. That is why I have not told them. And what have I told you? This is suffering; this is the origin of suffering; this is the cessation of suffering; this is the way leading to the cessation of suffering. That is what I have told you. Why have I told it? Because it brings benefit, and advancement in the Holy Life, and because it leads to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to Nibbana. So bhikkhus, let your task be this: This is suffering; this is the origin of suffering; this is the cessation of suffering; this is the way leading to the cessation of suffering.’

[Samyutta Nikaya, LVI, 31]