Belzebub's Buddhas

8/13/2019 Belzebub's Buddhas

1/13

A Paper presented by Jos Tirado at the2007 All & Everything Conferencein Loutraki, Greece.

REV. JOS T!RA"OJos #. Tirado is a poet, $uddhist priest and po%itica% acti&ist. 'is artic%es and poetry ha&e beenpub%ished in (ounterPunch, The End%ess Search, Gurd)ie** !nternet Guide, "issident Voice and

Op+Ed e-s aon/ others. 'e is a $uddhist editation teacher and is current%y *inishin/ asecond #asters "e/ree 0his *irst in $uddhist Studies1 in Psycho%o/y. 'e intends on pursuin/ aPh" in the sae *ie%d, e2p%orin/ the ne2us bet-een The 3ourth 4ay and $uddhis and he hasde&e%oped a $uddhist editation+based counse%in/ pro/ra -hich he has conducted in !ce%and-here he current%y %i&es.

Other ateria% by Jos can be *ound on Gurdjieff Internet Guide...

$EEL5E$6$7S $6""'AS8 The !n*%uence O* $uddhis and it7s Tibetan Variants !n Gurd)ie**7s 3ourth 4ay

!TRO"6(T!O

Good morning everyone. Today we it near the !irth"lace of #etern "hiloo"hical thought to ruminate

on the "otentialEasterninfluence on one of the Westsmot enigmatic figure. $"ecifically% whetherTi!etan uddhim% influenced Gurdjieff' idea and ytem. Gurdjieff' influence in #etern ociety

today i not all that well (nown nor ac(nowledged. )owever% I !elieve that hi influence u"on what the

eteemed hitorian of "ychology% Eugene Taylor call *fol( "ychology+ i conidera!le and that a areult% Gurdjieff'sub rosainfluence on modern "ychology in general i ignificant and a theme that

will in"ire a worthy ,h- diertation or !oo(. ine "refera!ly/

#hile a num!er of cholar have attem"ted to document and e"lain hi ytem and it varioucom"onent% few have made a careful eamination of the imilaritie !etween a"ect of hi idea and

Ti!etan uddhim. Thi eemed odd for me ince the imilaritie lea"t out from every thing I1d tudied

a!out the ourth #ay indicating uch. or our "ur"oe today thi concentrate on the !arely diguied

"reence ofPadmasambhava% the 3thcentury tantric yogi who uccefully reintroduced uddhim into

Ti!et% and of coure% a truncated and oddly ditorted "icture of $iddhartha Gautama% the hitorical

uddha whoe date are a""roimately 435 CE to 65CE. The incluion of thee figure indicatefor me% not only an homage to idea Gurdjieff conidered valua!le% !ut "oint more dee"ly to their

influence on hi ytem% further di"layed elewhere throughout hi teaching.

The "a"er I "reent today i an e"anion of ome "reliminary wor( I did for an article entitled%*Gurdjieff s Possible Buddhist Influences%+ firt "u!lihed on Gurdjieff Internet Guide a few year ago.

8ver the year% a I have tudied Gurdjieff' writing more thoroughly% the concluion I reached then%

that Buddhism has exerted an influence on Gurdjieffs system wider and more deep than typicallyacnowled!ed% remain. At the ame time% thi influence wa not exclusively a positive oneand that%
http://www.aandeconference.org/proceedings2007.htmlhttp://www.aandeconference.org/proceedings2007.htmlhttp://www.gurdjieff-internet.com/articles.php?WID=39http://www.gurdjieff-internet.com/articles.php?WID=39http://www.aandeconference.org/proceedings2007.html


2/13

while Gurdjieff retained an o!viou admiration for much of uddhim1 teaching% he definitely

"reented an inaccurate "icture of uddhim. Thi i "articularly true in the tet we tudy today and the

cha"ter in that tet we are focuing on.

9atly% thi effort i !y no mean com"lete and remain itelf a "reliminary one u!ject to further

e"anion and reviion a I "eronally continue my own journey and tudie.

There are three main a""roache to eel:e!u!1 Tale.

The academic"which attem"t to etract from name% "lace or idea% an origin to the 6 th#ay or

omething that might hel" e"lain it.

The mythical% which ee( a imilar goal of undertanding% while a!or!ing the Eence of thi

a!or!ing tale a a "otential ma" to greater eaning.

And the Wor tas% which ;at !et< com!ine the methodology of cience% the etraction of eaning inthe mythical a""roach% and return again and again to thi great !oo( to add new and original cha"ter

to our own great !oo( of 9ife.

All thee a""roache are valua!le and to !e honored. =one are mutually ecluive. Each ha a "lace.

or this"a"er% however% I have choen the firt method% the academic% a I refer to it% to etract ome

!ac(ground information a!out one a"ect of the Tale that might !e hel"ful a we endeavor to ue the

other 2 method. The focu will therefore !e on everal conce"t and "aage ta(en from eel:e!u!1Tale and econdarily from the cor"u of ourth #ay teaching that ha followed.

#e need to diect everal element in thee narrative in order to give thi to"ic the attention I !elieve

it deerve. irt% i Gurdjieff' "reentation of $aint uddha and $aint 9ama% their teaching andinfluence in eel:e!u!1 Tale. $econd% we need to reviit the very "ecific reaon Gurdjieff give for

the ultimate failure of thee two figure. Thi will include the role monasticism%sufferin!and undalini

"layed in their doctrine. Third% we hould eamine in !rief ome of the ourth #ay teaching im"arted!y Gurdjieff to hi tudent and thi will include idea a!out the attainment of a higher concioune.

9atly% we need to loo( carefully at the core !elief and tructure of Ti!etan uddhim% in "articular the

>agyu ect% and ee for ourelve whether there are imilaritie !etween Gurdjieff' doctrine and thivery "owerful till influential lineage.

!. T4O $6""'!S#S8 A((OR"!G TO $EEL5E$6$9 A" A((OR"!G TO T'E$6""'A

In eel:e!u!1 Tale% uddhim i "reented a one of the five remaining religion from which all

teaching nowaday are decended% and the one which get ?eaon attri!uted to it a a central


3/13

characteritic of it teacher1 tyle and meage. In fact% there are two uddhim "reented in that lit

of five religion@ the *uddhitic+ and what he call% the *9amait.+ ;The ue of the latter term%

com"letely dicredited in academic circle% !etray either a "rofound ignorance of the u!ject% or a

deli!erate micharacteri:ation for ome a of yet undicloed "ur"oe. I will have more to ay a!outthat later.< Gurdjieff interetingly "lace thee two religion into hi rec(oning demontrating% in my

o"inion% either hi !elief a to their large num!er of adherent% or to thee religion' "articular "ower

which he found of great value yet ultimately wanting. or now% let u review the *uddhim+ adecri!ed in Cha"ter 2 and 22% a well a elewhere in eel:e!u!1 Tale to get a ene of what

Gurdjieff wa trying to ay.

A Gurdjieff mentioned in Cha"ter 2% the teaching of the uddha% whoe ue of ?eaon wa aid to!e hi hallmar(% did not lat. Thi wa "artly due to the inevita!le diviion of the faith into ect% and

the corru"tion of the idea of uffering. Thi eventually led% in Ti!etan uddhim% ;Cha"ter 22< to

"ractice re"ugnant to eel:e!u!% namely the iolation cell where elected mon( were aid to "endtheir live% receiving from the outide only !read and water. The teaching themelve over time were

aid to have degenerated o much that *from the Truth indicated !y $aint uddha )imelf a!olutely

nothing ha urvived.+ ;"age 26B< The incorrect and errant mani"ulation of the word (undalini wa alo

aid to !e a factor.

9et u eamine !riefly thoe three conce"t then% monasticism% undaliniandsufferin!.

#onasticis

The uddha firt develo"ed the intitution of monaticim% that i% the organi:ed e"aration from the

world of grou" of religiou "ractitioner whoe connection to the "o"ulace at large wa one of !oth"atronage and u""ort. It "ur"oe wa to "rovide a u""ortive environment where!y individual might

ee( full time the fruit of "iritual "rogre through e"oure to a dici"lined life overeen !y the

uddha or hi immediate dici"le. )e made it one of the three #efu!esin which uddhit to thi day

daily "ledge their live to@ TheBuddha% a the eem"lar of the teaching% the$harmaor the collectedteaching themelve% and the %an!ha% or community. In northern India and urrounding area% the lay

communitie willingly "rovided for the need of thee monatic in ocietie where "iritual

mendicant were viewed favora!ly and hel"ing them out "rovided one with conidera!le "iritualmerit.

In eel:e!u!1 Tale% however% Gurdjieff ee monaticim a a ditortion of uddhit teaching%

referring to monatic a *the ect of $elfTamer+ engaged in what he didainfully call *uffering in

olitude.+ ;"age 24< #e may "reume that immerion in regular% daily life with other wa conideredmore ideal for what "iritual "ractice Gurdjieff had in mind.

Su**erin/

In uddhim% the ,ali word duhaha a "rimary "lace for the ytem the uddha decri!ed. %ufferin!%

a wholly inadeDuate tranlation of duha% wa the uddha1 characteri:ation of the inherent di

atifaction !uilt into all thing im"ermanent. 8ur general "redi"oition he aid% wa to cling onto


4/13

thoe thing we cherihed while "uhing away thoe thing we find re"ugnant. Either way% we !ecome

diatified through the inevita!le contact with the un"leaant and the "ain of eeing the "leaant

dii"ate% a all thing eventually do. or the uddha% the errant way we view9ife and the thing

around u inevita!ly lead to thi dis&ease% which% he felt% we could uccefully and com"letelyovercome through diligent "ractice of hi iddle #ay% the =o!le Eightfold ,ath.

The uddha made "lain hi digut for etreme aceticim% which he had tried for i year and foundinadeDuate and ina""ro"riate for "iritual awa(ening. A well% he rejected the materialit hedonim into

which he had !een !orn. oth were ummarily dimied and intead% a iddle #ay wa "ro"oed%

!etween thee two etreme.

:unda%ini

9aying out the !are fact of !oth (undalini and it relationhi"% or nonrelationhi" to uddhim eem

in order then for u now to dicern the truth of thi enigmatic a"ect of Gurdjieff' teaching.

Gurdjieff in cha"ter 2% "age 26B24 gave a detailed e"lanation of (undalini !aed on word origin

and it relationhi" to the word% undabuffer. Thi e"lanation i com"letely fanciful. In addition% to

ue the word *(undalini+ and a""ly it to uddhim in any contet i an automatic ti" off that omethingi incorrect. or it i a word not ued in normative uddhim. In the cae where reference to the

uddhit a""lication of heat generation% or the mani"ulation of inner heat through "ecial tantric

eercie i needed% then the word chandali% or tummo ;*inner heat+< mut !e more accuratelyem"loyed. ;Chandali mean *ever"reent energy+< ;Trung"a% BB2% 9ion' ?oar% "". 50% 6< Thi i

a main "ractice of the >agyu ect% a one of the %ix 'o!as of (aropa.

Thu% there are three "oi!ilitie here. 8ne% a total miundertanding of the difference !etween )induand uddhit idea a!out thi "ower% either !ecaue of !ad or incom"lete tranlation. Two% a deli!erate

mire"reentation of uddhit teaching !y Gurdjieff for a "ecific% if unrevealed "ur"oe. 8r three% a

"artial (nowledge of and e"oure to Ti!etan tummo "ractice% !ut without adeDuate uddhite"lanation availa!le% and thu reliance on )indu tet% which would ultimately ditort the Ti!etan

view and teaching. I tend to !elieve thi latter e"lanation. $o% what eactly i (undalini and what i

it ignificance here

The word undalini i a feminine form of the word% undalawhich mean% *Fhe who i coiled%+

traditionally im"lying *li(e a er"ent%+ !ut it alo can refer to hair that i coiled u"on the head% a the

foret yogi wear it. A I aid% it i a feminine word containing the ending ini" which can !e een inother word uch ayo!ini;a female yoga "ractitioner< and daini;from daa% originally a demon !ut

later referred to a a *sy dancer"+ FTi!. hadroma a female figure who *move on the highet level of

reality+undalini then% refer to the dormant ;or *coiled+< energy aid to reide at the !ae of the

"ine in the lower energy center or chara. -uring "ecial "ractice% thi energy can unwind and rieu"ward% through the other center in the !ody ;totaling 7 in the )indu ytem% 4 in the uddhit

ytem< !ringing a!out a num!er of etraordinary e"erience and a!ilitie.

The only "lace in uddhim where analogou to )indu (undalini "ractice are to !e found i in the


5/13

"ractice of tummo% the generation of intene !odily heat. It i a "ractice mot aociated with the >agyu

ect% which include it a one of the %ix 'o!as of (aropa;the other are% e"eriencing one1 own !ody

a illuory%!yuluH the dream tate% milamH "erce"tion of the *clear light+% )selH the teaching of the in

!etween tate% bardoH and the tranference of concioune%phowa*< any account have !een told ofmon( !eing reDuired to tet their a!ilitie in tummo !y drying out ucceive num!er of wet heet

"laced u"on their na(ed !odie while eated in the now. Thi in Ti!et% where the average elevation i

6%000 feet a!ove ea level.

9et u now leave thee conce"t and move into the realm of hitoricity decri!ing uddhim aiti

and the uddha a he really wa. The idea of develo"ing a *higher concioune+ will alo !e touched

on.

The $uddha

=ow% *uddha%+ i not a name% !ut a title. It refer to a "eron whoe !eing wa com"letely covered in

a +uality we might call" awae&ness*#e in the #et have a very im"lified% and% I !elieve ditorted"icture of the uddha and hi teaching. ot of what we hear a!out the uddha and uddhim i the

remar(a!le em"hai meditation"layed in hi teaching. ut while meditation form a very im"ortant"art of the uddhit "ath% it i only one te" in what he called the =o!le Eightfold ,ath.

,wareness% i the heart of uddhim.

The uddha "ent 60 year of hi life wandering throughout northern India teaching% mediating!etween conflict and hel"ing "eo"le out. If a meditative tradition giving "eace of mind were the only

thing he taught% very few farmer or !uinemen would have !een intereted in hi meage. And yet

for a "eriod% uddhim wa the "reeminent religion of all India% $ri 9an(a% China% ongolia% >orea%$outheat Aia% much of what i now ?uia and "art of the inde"endent countrie that !order it

under!elly% all the way to Euro"ean >almy(ia. In hort% mot of the ancient world at one time wa once

uddhit. $o calming and Duiet meditation wan1t the only thing that attracted the mae.

It wa that Duality again.

A remar(a!le Duality he !rought to every ituation and every dicuion% every face and every friend or

foe. )e wa im"ly% completely awae. And that1 the name they gave him% the uddha% the,waened-ne.

ot of you (now the !aic of hi tory% !orn a "rince in what i now =e"al% he grew diatified with

hi life of luury and eae and% after eeing firthand old age% dieae% death and a renunciant ;asannyasin


6/13

or the uddha% develo"ment of a wide% "anoramic awarene% a dee"% clear attentivene to everything

in and around u would ena!le u to% a he "ut it% ee thing a they truly are ;yatham bhutam


7/13

written !y hi conort Kehe Togyal.

Third% )er!ert Guenther% the late Ti!etan uddhit cholar "oint out the odd fact that a

,admaam!hava wa "oi!ly from the IranL,a(itanLAfghanitan region% he i what might !econidered% a Westerner who !rought tantricIndian teaching into .ibet. Thi "oi!ility might have

!een recogni:ed !y Gurdjieff% adding to ,admaam!hava' allure.

And fourth% u""orting the a!ove% element in hi teaching% mainly the highet -:ogchen teaching%ugget "oi!le =etorian and Moroatrian influence. Thee influence include a tri"artite como and

creativity "rinci"le% the *little man of 9ight+ alo mentioned in $ethian Gnoticim% and ome "roaic

decri"tion of the "roce of Awa(ening. Thee fact ma(e hi incluion into Gurdjieff' "antheoneven more intriguing than !efore% uggeting a more com"licated origin for thoe ourth #ay teaching

from Ti!et than thi "reent wor( can delve into.

'i/her consciousness

#e may ay that the !aic "remie of mot *eoteric+ ytem i the creation of either a higher elf% or a

higher elfconcioune. ut creation of a *higher elf+ i "reciely one of the (ind of yearning the

uddha couneled a!ainst. That i% it i the contant triving for identity% any identity% higher orotherwie% that loc( u into the "roce of uffering ince% a the uddha continually taught% gra"ing

or thirt for !eing i the "rima facie caue of all uffering. Therefore% to ay that a *)igher+

concioune i a more ought after and worthwhile goal i to deny thi very !aic aum"tion taught!y the uddha. #hilesaticoncioune eDuate awarene% one hould not mita(e thi for a different

concioune on the "art of the "ractitioner. rom the uddha1 "er"ective% it i merely the proper

method to view one and the "ycho"hyiological "rocee one "artici"ate in. rom thi "oint% it!ecome "oi!le to dicern the inherent uffering within any gra"ing at all% for a higher concioune

or any at all for that matter.

ut thenN"aradoically% lateruddhim allow for teaching on develo"ment of uch a *higher+ !eingconcioune% however it i decri!ed mainly within the contet of other uddha in the develo"ment

of ahayana% or the *Greater+ Oehicle. riefly% the teaching went li(e thi@ a uddha li(e $iddhartha

Gautama% i a hitorical figure% one who "oee a !ody li(e our and live and die amongt u.

)owever% ahayana uddhim develo"ed the notion of three bodies% the firt% "hyical one jutmentioned i a(irmanaayaor .ransformation Bodyuddha.

ut within dream% the imaginal realm% or% u"on com"letion of etraordinary deed% an em!odieduddha could% after "hyical death create a ,ure 9and% a realm defined to hi or her own "ecification

and deigned to ait in the furtherance of their own "articular way of !enefiting !eing. Afterward%

they are then re!orn and conduct their minitry from thi *higher+ realm of eitence. Thi !eing i

then (nown a the %ambho!aaya% the#eward Bodyuddha. The mot famou of thee i Amita!hawhoe name mean *Infinite 9ight+ and hi ,ure 9and% %uhavati"i (nown a the 9and of li. )i

name i aid to "oe the a!ility to grant devotee a wift re!irth there whereu"on they might "roceed

toward tandard uddhit "ractice for Enlightenment.


8/13

And then there i the $harmaaya% the$harma Body% aid to !e analogou to Em"tine% ultimate

reality itelf% the indecri!a!le $ource from which all thing and all uddha emanate.

Thu% uddhim evolved over time% em!racing the ideal of uddhahood over the di"aionatelycontrolled olitary arhatand creating a mythic com"onent of etraordinarily u!lime !eauty and nearly

incom"reheni!le dimenion. Thi uddhim% vat and full of Infinite manifetation of #idom and

Com"aion o"ened itelf u" to thoe who couldn1t retreat from the world in the dogged "uruit of elf"erfection. And !y o doing% it allowed for the possibility of extraordinary results on the spiritual pathbein! achieved by even the most /ordinary0 of people*

$o we have thi oteni!ly irreconcila!le view of uddhim% one% that any effort to ma(e omethingthat will urvive death i "art of the "ro!lem% that it i% in hort% the very "ro!lem in thi life. And on the

other hand% we have thi later develo"ment that "ea( to thi% under very limited circumtance.

A well% we have two other uddhim to contend with% one hitorically rooted and documented%

teaching a doctrine of awa(ening% utili:ing many different techniDue% and centered u"on the overcoming of uffering and develo"ment of #idom and Com"aion. Then we have thi other% non

hitorical uddhim with the uddha there "ea(ing in a Gurdjieffan language and "art of hi "antheonof awa(ened oul% lited% one may !elieve% a !eing a "art of Gurdjieff' own lineage. #hat hall we

ma(e of thi a""arent dicre"ancy I it all in good humor% a terri!le miundertanding% and a mi u"

due to "oor tranlation and erroneou inter"retation or i it omething ele

#hat i clear% i that the Buddha and the Buddhism presented in Beel1ebubs .ales exists only there"

with little resemblance to the Buddhism as practiced in .ibet or by the historical founder of this now

worldwide reli!ion. 9et u loo( at Ti!etan uddhim and it imilaritie and a( what all thi maymean to the ourth #ay and it adherent.

!!. $6""'!S# ! T!$ET

The 3i&e Schoo%s

Ti!etan uddhim i made u" of four uddhit ect and i com"lemented !y the earlier "iritual

tradition ofB)n. It i all a very ditinct "irituality% utili:ing much of the tantric tradition of India with

it own uniDue element. It include mantra recitation% ela!orate hand geture (nown a mudrasandditinctive "ractice (nown a$1o!chen;in !oth Jn and =yingma< and 2ahamudra% each aiming to

grant the "ractitioner direct acce to what i aid to !e the mind1 elementally clear nature% (nown a

ri!pa.

The entire !ody of Ti!etan tantric uddhim i alo (nown a *Oajrayana+ *The -iamond+ or

*Thunder!olt Oehicle.+ Thi wa o named !ecaue it "ractice are aid to accelerate "iritual

develo"ment in order to achieve uddhahood% in this very body. ;Com"arion to 8u"en(y'decri"tion in3ra!ments% "age B4B of "ractice deigned to *"eed u" the evolutionary "roce%+

hould !e noted.


9/13

The four uddhit ect are the =yingma% >agyu% $a(ya% and Gelug. They range from the often non

monatic% yogic =yingma to mied yogic and monatic >agyu to the ecluively monatic Gelug"a%

the -alai 9ama1 ect ometime (nown a *yellow hat.+ #e hall confine ourelve to a hort

dicuion of jut two% the =yingma and >agyu.

yin/a

9iterally% -ld %chool% the =yingma were the firt ucceful in"ut of uddhim into Ti!et% through thegreat and myteriou% Padmasambhava. It too( with it the religiomagical influence of the Indian

siddhatraditionforet yogi ;and yogini< who lived in iolated circumtance% "erfecting certain

"ractice and attaining li!eration with often very nonmonatic mean% e% alcohol% eual imagery and"ractice% etc. #hile Padmasambhavawa intrumental to eta!lihing the firt uddhit monatery%

;$amye< hi re"utation wa mainly a a magical tamer of demon% ma(ing them wor( for uddhim in

Ti!et% and for hi "rofound teaching of$1o!chen. #hile "art of hi tory are certainly true% overall it

may alo "oint to the idea that a trictly monatic uddhim could not urvive in Ti!et and neededomeone who could live within the magical world of Ti!etan "irituality while till !eing *enlightened+

in the uddhit ene. The =yingma retain the tradition of the napa% the lay "ractitioner who"iritually accom"lihe what in other ect only highly trained and advanced monatic could. Ithead in the "at have !een great yogi who married and had children@ )) -ilgo >hyente ?in"oche%

)) -udjom ?in"oche% for e.$1o!chen;.he Great Perfection< i thi lineage' highet teaching. Alo

Duaintly (nown a#ed hats.

:a/yu

>nown a the *practicelineage%+ thi wa the earliet of the econd wave of uddhit tradition intoTi!et% everal hundred year after ,admaam!hava. They reformed the monatic tradition while

retaining the !et of iddhaLyogi "ractice. It i the >agyu ect that utili:e formal training in a three

year iolated retreat% uually done in cave that certify the "eron com"leting thi training a a *lama.+

The four mot famou Ti!etan uddhit have come from thi lineage.

The firt wa .ilopa% the cra:y widom guru who unified the different Indian tantric ytem and

tranmitted thee to hi main tudent (aropa.(aropawa already a great cholarmon( at the height of

hi fame when he had a viion that all he (new were the word and not the true meaning of uddhim%cauing him to em!ar( on a 2year Duet to find the eluive .ilopa*=aro"a1 tudent 2arpawa a

married farmer who loved !eer% had an awful tem"er and made everal journey to India tranlating

im"ortant tantric teaching and ecretly "racticing while living life a an ordinary man. And ar"a'

tudent% Ti!et1 greatet hermitLyogi 2ilarepa"whoe feat of etraordinary devotion !egan with hichec(ered "at a a murderer only to !e given *hoc(+ !y hi teacher ar"a to !urn off hi evil (arma

and to !ring to fruition the "owerful teaching he received.

9ater% it wa ilare"a1 tudent% Gampopawho com!ined the eoteric teaching of Oajrayana "racticed

!y the foret or mountain yogi% with the eta!lihed monatic lifetyle received from India% thu

formally creating the >agyu ect.


10/13

The %ix 'o!as of (aropaand the2ahamudra;the Great %eal< are the >agyu ect highet teaching.

The head of the ect i the firt of Ti!et1 reincarnated teacher% the 4armapas. Alo (nown a *#ed or

Blac 5ats*0;The former for $harma"a% latter for >arma"a.< 8ne of their main monatery com"lee

i the %urman! monatery.

There are other uniDue characteritic of Ti!etan uddhim which hould !e noted here and whoe

decri"tion contain element that may ound familiar to 6th#ay ee(er@

*%acred outloo*+ ;ta!&nan!< Oajrayana ee the entire world a acred% even thoe o!ject taught in

uddhim a o!tacle. Thee might even include e% alcohol or anger. In Oajrayana% the !oal is to

transform or transmute thoe o!ject or energie into their "oitive counter"art. Thi i een aetraordinarily difficult without a dee" !ond with a tantric guru andLor etenive tantric teaching and

"ractice. The univere i alo "o"ulated with normally uneen !eing uch a da(a and da(ini ;*sy

dancers+< who can !e encountered in dream or viion to hel" "ractitioner along their "ath.

*,uspicious coincidence+ or tendrel% refer to the notion that all a"ect of one1 life are a elfrevealing di"lay of the univere and one1 role in it. A uch% there are no coincidence for the tantric

"ractitioner.

Emphasis on teacher. The !uru ;lama% in Ti!etan< cannot !e overetimated% e"ecially in the tantric

teaching. Oiuali:ing one1 teacher a the uddha himelf i aid to accrue the ame !enefit a if

one1 teacher were the actual uddha. 9i(ewie% to ee one1 teacher a a im"le "eron% a flawedhuman !eing or even a drun(% would !e to acDuire the !leing of uch individual.

Importance of death and dyin!. ,admaam!hava i aid to have authored the ocalled *Ti!etan oo(

of the -ead+ ;correct title i% .he Boo of 6iberation .hrou!h 5earin! in the In&between 7bardo8


11/13

uddhit and ued to hoc( tudent into eeing their world differently.

, tripartite cosmos and individuals& Oajrayana ee a tri"artite como% uddha% -harma and $angha a

reflecting a imilar tri"artite diviion of the individual into body%speechand mind. A ocially we areto !e harmoniouly conducted within the former et% within u% we are to create a fully !alanced and

unified elf whoe "hyical com"onent ;body


12/13

3. Im"ortance of readin! ey teachin!s three times;In >agyu uddhim thi i decri!ed a related to a

threelevel way of learning@ hearin!% contemplatin!andpractice*agyu ect in "articular. )i

mention of the meditation cell ugget (nowledge of the etended 5year retreat made a major "art

of >agyu "ractice. )i utili:ation of logan% decri"tion of accelerated "iritual develo"ment%"iritual "ractice while remaining immered in the world and other% ome mentioned a!ove and other

to !e detailed later% all reveal a "ro!a!le e"oure to the >agyu ect. Thi influence howed itelf in hi

ytem in !oth "oitive ;the incor"oration of a num!er of idea a demontrated a!ove< and negativeway ;the ditorted "icture of !oth uddhim and it two main "eronalitie% the uddha and

,admaam!hava in eel:e!u!1 Tale

Documents

Belzebub's Buddhas