Blinded by Luminous realization?

The Conversion of Saul, Michelangelo (wikimedia)

Luminous realization seems to be what elsewhere is sometimes called deification (apotheosis), daimonification or self-deification (sometimes critically referred to as “egotheism” or “autotheism”). Deification is the possibility for humans to attain god-like powers and faculties and to become like gods. Daimonification is the same thing but on the lower level of a daimon or genius, and therefore less or not transcendental. Luminous realization requires the belief in the Luminous reality of gods and daimons (and their powers), a Luminous Self, and a Luminous subtle body allowing for transfers, rebirth, “resurrection” and the highest permanent realizations.

In the classical world Nature was enchanted, i.e. run by half-gods, titans, daimons, genii, etc. In order to have some limited power over this enchanted Nature regarding things that mattered in their lives: their health, that of their children and their cattle, fortune, longevity etc., human cults to daimons were established. The powers of daimons tend to be more magical and this-worldly, including a non-transcendental afterlife. Everything Natural or regarding “the creation” was/is run by daimons. The status of a daimon (yakṣa, siddha, vidyādhara, kami etc.), like their powers and faculties, were open to the more industrious and zealous humans in that field, who had access to certain levels of daimonification during or after their lives.

Those aspiring to higher and more permanent realizations went for deification and self-deification. In Buddhism and more in particular esoteric Buddhism, this would refer to the possibility and the means to become a Buddha oneself, in one of the Buddha’s numerous manifestations, including as a Deity (s. iṣṭa-devatā t. yi dam), a Heruka, etc. The Luminous Self already is a potential Buddha (tathāgatagarbha) that only needs to be actualised, through unifying the Luminous Self, the Deity and the Guru. The Luminous Body of the Deity and one’s own Luminous subtle body with its inherent Luminous energy system are one, and are the vessel of the Luminous Self undifferentiated from the Luminous inner Guru. It is simultaneous to the ascension into the Luminous spheres, leaving behind saṃsāra. This is a deification process (in ten, twelve or fourteen levels) authorized through Luminous empowerment and results in the actualisation of the “Triple Body” (trikāya) of a Buddha: dharmakāya, saṃbhogakāya and nirmāṇakāya. The “self-empowerment” (svādhiṣṭhāna) is the transformative practice of rituals, visualization techniques, meditative and pneumatic and inner alchemic practices etc. to transform delusioned states of consciousness (waking state, dream, sleep, etc.) in a “continuous luminous awareness that is one's own enlightened nature”[1] with the Luminous Triple Body of a Buddha. “Luminosity” and Luminous self-empowerment/deification are most often part of such esoteric Buddhist path. Was this the same method as Maitrīpa/Advaya-Avadhūtipa exposed in his Commentary (D2268) to the Dohākośagīti attributed to Saraha?

“The collection of twenty-six texts on non-conceptual realization is the result of blending the essence and tantric mahāmudrā teachings of Saraha, Nāgārjuna and Śavaripa with a particular form of Madhyamaka philosophy, called 'non-abiding' (apratiṣṭhāna), which aims at radically transcending any conceptual assessment of true reality. This goal is achieved by "withdrawing one's attention" (amanasikāra) from anything that involves the duality of a perceived and perceiver. The result is a "luminous self-empowerment [svādhiṣṭhāna]," Maitripa's (986–1063) final tantric analysis of amanasikāra.” A Fine Blend of Mahāmudrā and Madhyamaka, Klaus-Dieter Mathes, Verlag der Österreichischen Akademie der Wissenschaften, 2016.

This is indeed the by now traditional view of Tibetan Buddhism. Were these twenty-six texts all works written by Advayavajra? Have they been collected intentionally to "blend" Tantric Mahāmudrā and Madhyamaka 'non-abiding' (apratiṣṭhāna)? Was Advayavajra aware of such a teaching under the name of “Mahāmudrā”? Was he aware of the triple classification of “Mahāmudrā” teachings into Sūtra Mahāmudrā, Tantric Mahāmudrā and Essence Mahāmudrā? Does mental nonengagement (amanasikāra) result in "luminous self-empowerment”, i.e. “deification” in the Triple Body of a Buddha? Did Saraha (Dohākośagīti), Nāgārjuna (2nd-3rd century) and Śavaripa teach “Tantric Mahāmudrā”? Were Saraha, Nāgārjuna and Śavaripa the actual authors of the texts in which they are believed to have taught “Tantric Mahāmudrā”? Is Śavaripa a historical figure and did Advayavajra meet Śavaripa?

Advayavajra, Sahajavajra and Gampopa (originally a Kadampa monk) were most likely not aware of “Sūtra Mahāmudrā”. Gampopa, like Atiśa, followed “Apratiṣṭhāna-Madhyamaka” (tib. dbu ma rab tu mi gnas pa), and so did Sahajavajra when he comments his teacher Advayavajra’s Ten Verses on True Reality (Tattvadaśaka).

“The world itself, which is free from knowledge and knowable objects,
Is taken to be non-duality.
But even vain clinging to a state free of duality
Is taken, in like manner, to be luminous [s. prabhāsvaraḥ t. ‘od gsal ba]. (TD 7)

By the power of having realized this true reality,
The yogin, with eyes wide open,
Moves everywhere like a lion,
By any [chosen] means [and] in any [chosen] manner. (TD 8)

[The yogin] who has left the [eight] worldly dharmas behind
And adopted yogic conduct [that appears to be] crazy
Does everything without [any need for] a reference point,
Being adorned with self-empowerment [s. svādhiṣṭhānavi t. bdag byin brlabs pas]. (TD 9)” (translation by KD Mathes)

It is tempting in a small text with translations as “luminous” and “self-empowerment” to understand the “self-empowerment” to be luminous and therefore tantric, and the translation “empowerment” as having a link with “empowerment” (abhiṣeka). And this would allegedly be “Maitripa's (986–1063) final tantric analysis of amanasikāra”. Sva adhiṣṭhāna can also mean “self-standing”, “resolve” or “self-determination”, becoming the only reference point.

“In the late canonical literature of Theravada Buddhism, adhiṭṭhāna is one of the ten "perfections" (dasa pāramiyo), exemplified by the bodhisattva's resolve to become fully awakened.”

In this specific work attributed to Advayavajra and in Sahajavajra’s Commentary thereof, there is no need to apply a tantric or “deifying” (Form Bodies) reading. For Apratiṣṭhāna-Madhyamaka, and for Gampopa[2], the purified Dharmadhātu was the sole constituent of Buddhahood[3].

“The view of my spiritual friends is as follows: The nature of the Samyaksambuddha is Dharmakāya, the end of all error and natural harmony. But such statements are mere words. In reality Dharmakāya is unborn (so does not stand for any conception at all) and is ineffable.

Venerable Mi.la.ras.pa used to say that transcending awareness is not discursive[4]. It is beyond any predication such as existence or non-existence, eternalism or nihilism, and beyond the realm of intellect. Whatever name it is called does not alter its nature. This is particularly true of the word 'transcending awareness'. It was coined by a numskull, so that even if a Buddha were to be asked to explain it, he could not do so. When it is stated that Dharmakāya is beyond the intellect, unborn and ineffable, or such that one can only say 'do not ask me, look into your own mind', the statement is not true of reality. As is written in the 'mDo.sde.rgyan' ('Mahāyāna-sūtrālańkāra' IX, 3):
Liberation (is) merely the end of error.

Therefore since the Buddha is Dharmakāya and since Dharmakāya is unborn and ineffable, it is not a transcending awareness. If you object that this contradicts the statement in the Sūtras about the two types of spiritual awareness, you must know that it does not. It is like saying that we see blue when we are merely conscious of an appearance of blueness, In other words, to that which (in a process of symbolic transformation) becomes Dharmadhātu and which is transcending awareness we attribute the name 'awareness which sees Reality as it is' and call it ultimate knowledge, while we speak of it as relative when it (the process of symbolic transformation) concerns those who have to be brought to spiritual maturity. This interpretation (of transcending awareness) is a good one. By means of it we can say that the most excellent renunciation and spirituality are the essence or the nature of a Buddha.[5]”

Was Gampopa, born after Maitrīpa’s death, and allegedly Milarepa’s student, stooping down to his students with lesser dispositions, teaching them only “Sūtra Mahāmudrā”? Did he have a personal dislike for Luminous Mahāmudrā since he didn't teach it? Did he not know it or receive it? The polemics followed after his death. We don’t know for certain and his Kagyupa descendants don’t want to know, because the whole Tibetan Buddhist tradition has turned “Luminous” since. The Yogācārin Ratnākaraśānti (T. rin chen 'byung gnas zhi ba, ca. 11th cent.), also called Śāntipa, was quite specific about the necessity of theurgic means to accomplish full Luminous Buddhahood. The practice of the Hearers (śrāvaka) and the Mādhyamika is not sufficient and results in “complete cessation, because of not perfecting the actions of purifying the [Luminous] Buddha qualities”. Theurgy, deity practice, in itself is not sufficient either, and neither is “meditat[ing] only on the true nature of what the deities stand for and not the deities”.

“(5) Therefore, the meditation of both [the mind as deities and the true nature of the deities at the same time], because it is extremely pleasant to the mind and because it is a special kind of empowerment, causes one to obtain the highest perfect awakening very quickly.[6]”

In other words “Luminous emptiness”, “Theurgic emptiness”, “Empty Luminosity”, “Empty Theurgy”, or somesuch, but it is clear theurgy or deity practice (deification) is the main ingredient here that can’t be sacrificed, and that is believed to be the only effective access to all the Luminous Buddha Qualities, inherent in the Luminous Self.

Without Luminous Buddhism no blessings, no siddhis and no formal Buddha Bodies. Why not practice Chinese Ch’an in that case?!

When traditional Tibetan Buddhism looks back on earlier times, they do so with the “hindsight” and bias of the later traditions. The whole history and evolution of Tibetan Buddhism is “blended” in a luminous ahistorical hagiographic mix, which is retroactively applied to the earlier situations. A blending and blinding Light.

***

[1] The Other Emptiness, Rethinking the Zhentong Buddhist Discourse in Tibet, edited by Michael R. Sheehy & Klaus-Dieter Mathes, 2019

[2] See Jewel Ornament of Liberation, Herbert V. Guenther, Rider, 1970, p. 261-262

[3] Rong-zom-pa’s Discourses on Buddhology, Orna Almogi, 2009, p. 177

[4] This may be a later interpolation. Also see Des citations qui font plus que citer (2015)

[5] Jewel Ornament of Liberation, Herbert V. Guenther, Rider, 1970, p. 261-262

"And in the 'mDo.sde.rgyan' ('Mahāyāna-sūtrālaṅkāra' IX, 12):  

Where the fog of conflicting emotions and primitive beliefs about reality,

Though present for a long time

Has been dispersed by very great renunciation 

The most excellent virtues and positive qualities are obtained. 

This is Buddhahood.”

[6] The Yogācārin theurgist Ratnākaraśānti (T. rin chen 'byung gnas zhi ba), also called Śāntipa, made a similar declaration about the superiority of the use of theurgy in esoteric Buddhism. He wrote about five different Buddhist contemplative scenarios[3], where the inclusion of theurgy would guarantee the quickest and most complete results.

“(1) If one meditates on the mind alone, then one would only obtain mundane mental concentration (ting nge ’dzin, *samādhi) like the stage of the infinity of consciousness (rnam shes mtha’ yas skye mched, *vijñānānantyāyatana).

(2) Yet if one meditates on emptiness above all, that [result] too becomes only complete cessation, because of not perfecting the actions of purifying the Buddha qualities.

(3) Or, if one meditates on [the mind] only as having the nature of the deities, in this case, one does not even become awakened at all through that alone because the perfection of actions is incomplete.

(4) Or, if one meditates only on the true nature of what the deities stand for and not the deities, then in this case too, one would attain Buddhahood in many countless aeons but not quickly.

(5) Therefore, the meditation of both [the mind as deities and the true nature of the deities at the same time], because it is extremely pleasant to the mind and because it is a special kind of empowerment, causes one to obtain the highest perfect awakening very quickly[4].” “Madhyamakanising” Tantric Yogācāra: The Reuse of Ratnākaraśānti’s Explanation of maṇḍala Visualisation in the Works of Śūnyasamādhivajra, Abhayākaragupta and Tsong Kha Pa Daisy S. Y. Cheung