Retreat with Younge Khachab Rinpoche

Dzogchen Introduction and Instruction

Rinpoche will be giving a Dzogchen introduction and teaching his terma text entitled “The Three Ah’s”, which directly introduce our own pure awareness or rigpa. Rinpoche will be presenting these teachings from the point of view of one’s practice based on his own extensive contemplation and experience. This is a rare opportunity to receive teachings and instruction from a true Dzogchen master.

May 4 - 5, 2019

10am to 5pm

Wise Orchid Taijiquan and QiGong

2002 E Union St, Seattle, WA 98122

• $150.00 – Program Price

Register Now

Younge Khachab Rinpoche

Younge Khachab Rinpoche is a highly accomplished Dzogchen master and non-sectarian, or Rime scholar. He was educated at Ganden Jangtse Monastery where he received his Geshe degree. He was also appointed as the Khenpo of the Kagyu Monastery Thagten Nyingje Ling in Boudhnath where he taught for several years. He has studied widely with the top masters in the Kagyu, Nyingma, Gelug, Sakya and Bon traditions. 

Rinpoche’s style of teaching is direct, warm and engaging, extensive yet practical. He is accessible and takes a personal interest in his students’ progress. Rinpoche currently makes his home in the United States.

Upcoming Meditation Workshop

Meditation Workshop:
Resting in Pure Presence

Event to be held at the following time, date, and location:  Sunday, March 10, 2019 from 10:00 AM to 12:00 PM (PDT)  Wise Orchid Taijiquan & Qigong 2002 East Union Street Seattle, WA 98122 View Map

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Join us for a weekend workshop on the foundations of the Dzogchen view and meditation. Dzogchen, or the Great Perfection, is the heart essence of all of the Buddha's teachings. These teachings reveal how we can live more deeply in the world in a simple but direct way.

• Be introduced to the unique Dzogchen view
• Learn how to recognize and rest in the nature of mind
• Learn how the practice of resting unfolds to reveal pure presence
• Understand how we stray in the practice and how to eliminate errors in our meditation
  

No prior meditation experience necessary, advanced students welcome.

We hope you can make it!

Upcoming Course: Essence of the Path

 

Essence of the Path: The First Turning of the Wheel of Dharma

 

July 10-31, 2016

 

Join us for a 4 week workshop on the Essence of the Path: the First Turning of the Wheel of Dharma. This student-led course is part of a series of teachings given by Younge Khachab Rinpoche to his students, which presents the entire Buddhist path from the point of view of practice. This course will present the foundational teachings of the First Turning, lay the groundwork for the view and practice of the common vehicle, and allow you to understand how these teachings are connected to the Mahayana and Vajrayana vehicles. Rinpoche encourages all students to take this course, whether they are new to the Dharma or experienced practitioners who have insight and understanding to share with the group.

The course will take place using Canvas, a web platform created for learning. Within a couple days of registering you will be sent an invitation to the course. Log in and check out the course syllabus, the online materials and recommended materials. Take a look at the weekly assignments and the course schedule. Check in on the discussion page and introduce yourself. Each week on Sunday at 6pm CST we will be having a Zoom video conference to discuss the material, allow people to ask questions and go over practice essentials.

Required Materials: Essence of the Path: The First Turning of the Wheel of Dharma by Younge Khachab Rinpoche (available for download on course page)

REGISTER NOW

Leading the next generation.

Encourage curiosity and questions.  Create a sense of wonder and awe.

Build connections.  Start dialogue.  Promote conversation.  Give them resources. 

Send them on their way in search of an answer. Ask them to share their findings.

Challenge them to go deeper, see connections, draw out implications.

Ask them to contribute.  What do they see?  What questions do they still have?

Keep going. 

Who's next?

Householder tradition.

A vital aspect to the living Buddhist tradition that we experience today is the presence of the householder tradition in Tibet.

During the 9th century the Dharma faced numerous attacks from the Tibetan king and it was the householder tradition that allowed the Dharma to be continuously transmitted and realized.

Someone who belongs to this householder tradition is called a Ngakpa, or Ngakma for women.  A Ngakpa is someone who has taken a non-monastic vow.  They are men and women who practice within the Vajrayana tradition and do so within the context of their normal, daily life.

The householder tradition is often called the White Sangha, because they often wore white robes or had the traditional red and white striped robe.  They were artists, doctors, architects, writers and farmers.  They were professionals dedicated to their practice.  They were highly educated and held important roles in their communities.  They often had families and worldly responsibilities, but they also devoted significant time to retreat and practice.  

The ngakpas practice is one of immersion.  They were the working basis through which the teachings expressed themselves.  Their practice isn't purely philosophical; it is felt, lived.  Samaya is the root of the ngakpa vow.  This samaya or heartfelt connection is what the ngakpa or ngakpa upholds.

There are family lineages of ngakpas, where a particular practice or lineage of teachings is passed from one generation to the next.  A ngakpa may also be any individual who upholds that heartfelt connection and is immersed and engaged with the teachings under a qualified lineage holder.  

The ngakpas organized themselves into Houses, often naming a House after a particular region, like the Rebkhong House to which Shabkar belonged. The ngakpas organized themselves and their lives around their practice.  No one really knew who the really great practitioners were.  They weren't spiritual materialists who were caught up in wearing the right costume.  They were dedicated to their practice and concerned with upholding that heartfelt connection and then sharing it with others.  The genuine ones gained accomplishment as siddhas and the lineage flourished as a result of their practice and determination.   

This householder tradition continues to this day.  It is in contrast to the monastic tradition, but it is no less important.  It remains a vital life line for the Dharma. 

A garland of lives.

The continuum of lives is neither one nor many.
Manifold expressions arise in all their diversity
from the single sphere of original purity.

Buddhism 101.

Meditation is in the news a lot today.  We hear a lot about the benefits of mindfulness and meditation on our health and its impact on our mind.  This has lead a lot of curious people to look deeper into the meditative traditions, of which Buddhism is a major contributor. 

My intention with this blog is not to convert people to Buddhism or spread the Buddha's teachings.  If you have an affinity for these teachings I think that you will naturally pursue your interest and follow your heart wherever it leads you.  I write to share my experience of a practice tradition, in hopes that it will inspire those of you who are interested in starting your own practice and connect with those of you who already have a strong practice.

A lot of people who are interested in meditation ask me about Buddhism.  If you happen to be one of those people here are some good places to start reading:

The Four Noble Truths which is the first discourse the Buddha gave after his enlightenment. 

Practice Essentials which form the basis for any Buddhist practitioner. 

Impermanence and its impact on our life. 

Karma and the importance of our choices. 

Liberation and what is truly beneficial. 

The Buddha, and his story. 

Refuge and the important role of a teacher in our practice. 

Compassion, the essence of the practice. 

Our best tool, meditation.

Wisdom and realization.   

The importance of the Sangha, or community of practitioners. 

Generosity and doing work that matters. 

The importance of starting.

Get started. 

Seattle Meditation Workshop

Meditation Workshop

 

Join us for a practice intensive.  Receive meditation instruction, ask questions,

engage in discussion with other practitioners.  Clarify your practice. 

Come sit with us.

Sunday June 7, 2015

10am-12pm 

Embrace the Moon 

1716 NW Market St

Seattle, WA  98107

Suggested donation $10

Please contact for more information.

Contact Greg Patenaude at siddhearta@gmail.com for more details. 

What would a tulku do?

A tulku is the present reincarnation of a previous great master.  The Tibetan སྤྲུལ་སྐུ་ means 'emanation body', meaning that the present rebirth is an emanation of awakened mind.  They have deliberately chosen to take rebirth out of compassion, to continue to work for the benefit of others.

Once recognized, often at a very young age, tulkus are expected to undergo rigorous study and training.  They receive the best education and are expected to rank at the top of their class.  They receive instruction from the greatest masters of the day and bring those practices to their culmination.

The tulku has the responsibility of preserving the tradition in which they are said to be the lineage holder, but the way in which they carry out that responsibility depends on the tulku themselves.

They might put their efforts into strengthening the education system.
They might emphasize retreats in which the teachings become a living experience.
They might travel extensively, teaching and inspiring others in their own practice.
They might assist the poor and hungry in their communities.
They might become respected doctors who cure disease.
They might focus on preserving the textual tradition and aiding in translation.
They might disappear and live the life of a wandering nomad, renouncing their high status and reminding others of the importance of actually committing your life to your practice.

The one thing the tulku does not do is wait for permission.  They know they have taken on this life to be a living example of the practice tradition and to be of service and benefit to others.  So that is what they do.

Of course you can do all of these things.  What are you waiting for? 

You and your dog.

You love your dog.
He is not a project,
he has a life of his own.
Your dog has an important role in your life,
he is there, day in and day out,
through the good and the bad,
through moments of joy and moments of defeat.
You make time to spend with your dog,
you adhere to that commitment,
because the joy and love he brings to your life is worth it.
You may have never imagined how much love you could hold,
but your dog shows you it is possible to love unconditionally.
Losing your dog brings a rush of fear and longing,
because it is a privilege to have this great companion,
to carry the responsibility of caring for your dog.
It is priceless.

Switch out the following words:
practice for dog; and it for he.

Songs of the Mahasiddhas

 Join the Venerable Younge Khachab Rinpoche as he returns to Seattle with teachings on the Songs of the Mahasiddhas. The Mahasiddhas were a diverse group of practitioners who were practical, committed, creative and engaged with their world. They shared their awakening through songs of realization and instruction. Khachab Rinpoche will give an explanation of these instructions so that we can follow  the footsteps of these great practitioners.

Register online at:

YoungeDrodulLing.org/Event_Seattle.shtml

 August 2 & 3, 2014

10-12pm and 2-5pm

515 N 64th St
Seattle, WA

(near Greenlake)

$150 pre-registration

If you wish to attend, but cannot afford the full amount, please contact us in advance to discuss work study options 

and what amount you can afford to pay. A limited number of these partial scholarships will be awarded based on need.

Younge KhachabRinpoche VII is the Younge family lineage holder and a true nonsectarian scholar and Dzogchen yogi. He is known for his accessibility, youthful humor and brilliant discourse.

For additional information or questions, please email siddhearta@gmail.com.

What is the mind?

Are you aware of the different roles and personalities you play in your life?  How all of them represent a part of you, but do not fully encompass every aspect of who you are.  For example, who you are at work versus who you are with your mother versus who you are when you are with your friends at a game. 

Certainly there are common characteristics that carry through, but each is different and unique.  Who you are is shaped by your environment and the people around you.  None of them is permanent and lasting. 

It is the same with the mind.

The Buddha enumerated many different aspects of mind in order to fully elucidate what it is.  Mind can be broken down in the following eight layers:

1-5. Five sense consciousness (eye, ear, nose, taste, touch)
6. Conceptual consciousness
7. Afflicted consciousness
8. Foundational consciousness

The first five act as witnesses to the phenomenal world.  Conceptual consciousness provides the commentary.  Afflicted consciousness is all of our neurotic habits and biased perceptions.  Foundational consciousness is the platform upon which all of them carry through, day after day, lifetime after lifetime.

Why is this important?

Most forms of meditation facilitate a particular mental state.  A mental state falls within the expanse of conventional mind- it is somewhere within these eight layers.  As long as we are within these eight layers of mind we are not free- we are bound. 

So check your meditation.

Are you grasping to sights, sounds, feelings?  Are you grasping to bliss, clarity or non-conceptuality?  Where are you fixated on a ground?

To meditate and not to liberate, what's the point?

The only way to liberate your mind is to recognize the play of the conventional mind- the play of the five sense consciousnesses, the play of thoughts and the play of neurosis.  Our mind does all sorts of funny things when we watch it.  If we are free from grasping, the play of conventional mind dissolves into the nature of mind. 

The nature of the mind has the quality of liberation.  Recognize it as such- a profound calm, pristine clarity, free from thought or elaboration. 

You can't even say 'This is it' without grasping, but you can know it directly.

Let's get started.

Dharma Project

I am happy to announce a new project that my friends Karen Johnstone, An Ri and myself have started.  

timelessfootsteps.org

Our goal is to start a tradition of study and practice.  More specifically, to:

To spark, stir, excite, and invite those who are interested in Dharma.
To encourage, empower, and inspire those on the path.
To clarify what it means to be on the path, what it means to be a practitioner.
To facilitate insight, clarity, illumination, stability, devotion, patience, diligence and wisdom.

Sign up to receive updates by email, join us on Facebook or Twitter, or pass it along to friends who might be interested.

A Spring Day

You know it all too well-

that unending winter gloom, so cold and dreary-

How we long for that first beautiful spring day,

to sit without a care in the world, 

basking in the warmth of the sun, 

the sheer radiance of the sun in the wide open sky 

instantly remedies all of our restlessness and discontent.

But alas, that day comes and we have to work, 

resigned to take an occasional glance through building windows.

Others rave of its greatness, and though we know it is right there, 

We are unable to experience and enjoy it ourselves, 

left to hope we can enjoy it the next time around.

You know it all too well- 

this ordinary mind with its gloom, anxiety and restlessness-

How we long to rest in the nature of mind, our innate buddhanature, 

freeing our minds from ruminating on the past or projecting into the future, 

we can sit without a care in the world,

basking in the warmth of bodhicitta, 

the sheer radiance of compassion in the expanse of awareness

instantly remedies all of our restlessness and discontent.

But alas, even when we catch a glimpse of our own nature, 

we think we have to do something else, 

resigned to our thoughts and emotions we hope to steal an occasional glance, 

we hear others rave about its greatness, and we know it is right there, 

but we are unable to experience and enjoy it ourselves.

That is why we practice, 

because hoping to discover your natural freedom is not enough.

Time to go sit in the sun.

Dzogchen Summer Retreat

Join The Venerable Younge Khachab Rinpoche and the YDL sangha in their annual Dzogchen retreat. This year Rinpoche will be transmitting the Dzogchen Longde (“Space Division”) cycle of teachings, the second of the three Dzogchen cycles. The Longde teachings emphasize emptiness, and in particular, the view that primordial awareness as well as all the phenomena that arise within that awareness are naturally free and pure. This enables the practitioner to gain certainty in their true nature by removing all doubts that this wisdom inherently exists. This is a rare and unique opportunity as the majority of Dzogchen teachings currently taught are on the first (Semde) and third (Menagde) cycles. Rinpoche, in his inimitably skillful style, will be distilling the essence of the Longde teachings in a direct and practical way throughout the retreat.

The retreat will be practice intensive, with meditation, Dzogchen teachings and guided instruction sessions throughout each day. Anyone is welcome to attend with a sincere interest in Buddhism and the Dzoghen teachings. As there will be many hours of meditation practice each day, prior experience with meditation and retreat is helpful, but not required. As Rinpoche will will not be giving this transmission again in the future, it is especially important for his long time students to attend. 

Date:

Friday, 31 May - Friday, 9 June

Registration begins 1pm on the 31th and program starts at 7pm; program ends 1pm on the 9th.

Required Participation:

Rinpoche would like to add depth to the Summer Retreat by having the participants live together and interact together for the retreat, allowing Rinpoche to teach higher and more in depth. Rinpoche has requested that the students attend the full retreat. No one will be allowed to come and go for the retreat.

Location:
Providence Zen Center
99 Pound Road
Cumberland, RI 02864

Accommodations:
Each person is guaranteed a bed. The first 10 people to register and complete payment in full will get first choice on single rooms. All others will share a double room.

Three vegetarian meals a day are included in the fee for the retreat. Meals will be provided by the Providence Zen Center staff. We will eat together as a group in the dining hall.

Please notify us if you have any health conditions, food allergies or food restrictions. The kitchen will try and accommodate these but please only mention true dietary needs since the kitchen needs to keep meals as simple as possible in order to accommodate such a large crowd.

Center will provide all cushions for practicing.
Not permitted on the grounds: meat, including fish and poultry; alcoholic beverages and illegal drugs; firearms. Pets are not allowed.

For more information visit http://www.youngedrodulling.org/2013retreat.shtml

 

Your Practice

All teachings are instructions for practice.

Atisha

In our pursuit of happiness we are all practicing something.  

Central to all of the Buddha's teachings is the notion that all teachings are instructions for our own spiritual practice.   Every day we engage in actions of our body, speech and mind that seek to bring about our own welfare, our own happiness and peace of mind. 

If you understand the principles of cause and effect, or karma, then you also understand that we continually shape our experience and reality each and every moment.  But are we really sowing the seeds of our happiness or are we sowing seeds for our own suffering and discontent?  Are we planting seeds that bear their fruit one time or are we planting seeds that bring a bountiful crop year after year? 

Are you practicing generosity, patience and integrity? 


What about the practice of love, compassion, joy and equanimity?  

Do you find yourself unexpectedly practicing anger, attachment, jealousy or arrogance?

Would you like to be practicing for peace, contentment, mindfulness but instead find yourself practicing anxiety, stress and delusion?

If your life is your practice then what are you practicing?  Are you experiencing the desired result?  

Sorry if this seems rather heavy, but it is.  

What is your practice? 

Checklist: Do You have a 'Precious' Human Life

Although I have won these freedoms, I am poor in Dharma, 

which is their essence.

Although I have entered the Dharma, 

I waste time doing other things.

Bless me and foolish beings like me

That we may attain the very essence 

of the freedoms and advantages. 

~Patrul Rinpoche

This life of ours presents us with great opportunity, but it is how we use that opportunity that determines whether it is meaningful.  The Buddha called a human life 'precious' only when it was endowed with all aspects of the freedoms and advantages.  As long as those freedoms and advantages are incomplete no amount of knoweldge or talent will make it meaningful.

Eight Freedoms

___   Freedom from birth in a hell realm where beings have no opportunity to 

         practice the Dharma because they are constantly tormented by intense suffering.

___   Freedom from birth in the hungry ghost realm where beings have no opportunity

         to practice the Dharma because they experience overwhelming hunger and thirst.  

___   Freedom from birth in the animal realm where beings have no opportunity to 

         practice the Dharma because they suffer slavery and continuous attacks and abuse.

___   Freedom from birth in the god realms where beings have no opportunity to 

         practice the Dharma because they spend their time in blank mental states.

___   Freedom from being born in foreign countries where the teachings of the Buddha are unknown.

___   Freedom from wrong views where there is no opportunity to practice the Dharma 

         because their minds are so influenced by mistaken beliefs.

___   Freedom from birth in a dark kalpa where beings never hear of the Dharma and cannot 

         distinguish good actions from bad.  

___   Free from being born with incomplete faculties that prevents beings from properly 

         learning, comprehending and practicing the teachings.  

Five Individual Advantages

___   The advantage of support.  You were born with a human body.

___   The advantage of place.  You were born in a region where the Dharma can be heard.  

___   The advantage of sense faculties.  You are free from disabilities that serve as a hindrance

         to hearing and practicing the Dharma.  

___   The advantage of intention.  You wish to do positive actions and are free from a conflicting 

         lifestyle immersed in negativity.

___   The advantage of faith.  You have the ability to turn your mind to the Dharma.  

Five Circumstantial Advantages

___   The advantage of a teacher.  A Buddha has appeared in this world.

___   The advantage of the teaching.   The Buddha turned the Wheel of Dharma. 

___   The advantage of time.  The teaching has remained until the present period. 

___   The advantage of your own good fortune.  You can take up the Dharma.

___   The advantage of extraordinary compassion.  You have met a Spiritual Friend you can 

         teach you what the Dharma is really about.  

Eight Intrusive Circumstances that leave no freedom to practice

___   Strong negative emotions.  If anger, desire, jealousy and other negative emotions are 

         too strong they dominate the mind and leave no opportunity for practice.

___   Very ignorant being.  Those who lack the slightest glimmer of intelligence are unable 

         to understand a single word of the teachings or its meaning.  

___   Dominated by negative influences.  Those who take imposters as their spiritual friends 

         suffer from wrong views and practice in a perverted manner.

___   Excessive laziness.  Those who lack even a trace of diligence will never accomplish 

         anything because they are so ensnared in their own indolence and procrastination.

___   A backlog of negative actions.  Those who practice the Dharma but do not develop any 

         positive qualities because of a long history of negative actions and end up losing

         confidence in the teachings without realizing that it is all due to their past actions. 

___   Slaves who have lost their autonomy and have no time to practice.

___   Fear for this present life's dangers and resources.  Those who practice the Dharma but

         without conviction give themselves up to old habits and non-Dharma activities.

___   A hypocritical practitioner who tries to win possessions, services and prestige.  In the

         midst of others they assume the guise of a practitioner but in their own minds they are

         only interested in this life and the eight worldly concerns.  

Eight Incompatible Propensities that leave no freedom to practice

___   Being tightly bound to your wealth, commitments, pleasures, family and so forth 

         such that there is no time to practice.

___   Those who lack any respect or have a depraved character. 

___   Those who have no regard for lower rebirths, the sufferings experienced in samsara and

         has no determination to strive for freedom and thus no reason to practice.  

___   Those who have no confidence in the teacher or the Dharma and thus no entry point 

         to the path of liberation.

___   Those who take pleasure in negative actions and fail to control their thoughts, words and

         deeds.  

___   Those who have no regard for spiritual values and experience no enthusiasm for Dharma.

___   Those who break their vows and commitment to developing bodhicitta.

___   Those who break their commitments with the spiritual friend and sangha destroy any

         prospect of accomplishments. 

Do you have the eight freedoms and ten advantages?  Are you really free from lower rebirths, even in this present life?  Are you free from the sixteen factors that leave no room in your life to practice Dharma?  Use this checklist to remind yourself of what you have gained in this life and if you find that aspects are missing strive diligently until they are complete. 

The Mahasiddhas

Throughout Buddhist history people have revered the Buddha and the community of monks and nuns who uphold his teachings.  The Buddhist sangha has served as a living lineage, preserving the teachings of the Buddha in both scriptural transmission and realization.  A lesser known but equally important role in the transmission and realization of the Buddha's teachings fell on the mahasiddhas.  

A mahasiddha is a tantric practitioner who embodies the state of perfection. Mahasiddha means 'great accomplishment', a yogin who has brought his sadhana or practice to its completion and achieved realization. The mahasiddhas played a key role in the preservation and development of the Buddha's teachings in India and Tibet, as displayed in the songs of realization of the Lives of the 84 Mahasiddhas. 

Adapted from Dowman and wikipedia:

The mahasiddhas represent remarkable diversity in their family backgrounds and social roles.  Indeed they could be found in every social setting: kings and priests, poets and musicians, craftsman and farmers, housewives and whores.  They were artists and businessman, respected doctors and neglected beggars, politicians and hermits. 

The Mahasiddhas were a diverse group of practitioners who were practical, committed, creative and engaged with their world. As a collective, their spirituality may be viewed as key and essential to their lives- simple, in concert and accord with all aspects of their lived experience. The basic elements of the lives of the Mahasiddas included their diet, physical posture, career, relationships; indeed "ordinary" life and lived experience were held as the principal foundation and fodder for realization. As siddhas, their main emphasis in spirituality and spiritual discipline was a direct experience of the sacred and spiritual pragmatism.

The mahasiddha tradition may be conceived and considered as a cohesive body due to their spiritual style, sahaja or naturally born- which was distinctively non-sectarian, non-elitist, non-dual, non-elaborate, non-sexist, non-institutional, unconventional, unorthodox and non-renunciate. The mahasiddha tradition arose in dialogue with the dominant religious practices and institutions of the time which often foregrounded practices and disciplines that were over-ritualized, politicized, exoticized, excluded women and whose lived meaning and application were largely inaccessible and opaque to non-monastic peoples.

The practice of the mahasiddha was often depicted as taking place in a charnel ground.  This charnel ground is not merely the physical cremation ground; it can also be discovered or revealed in completely terrifying mundane environments where practitioners find themselves desperate and depressed, where conventional worldly aspirations have become devastated by grim reality. This is demonstrated in the sacred biographies of the great siddhas of the Vajrayāna tradition. Tilopa attained realization as a grinder of sesame seeds and a procurer for a prominent prostitute. Sarvabhakṣa was an extremely obese glutton, Gorakṣa was a cowherd in remote climes, Taṅtepa was addicted to gambling, and Kumbharipa was a destitute potter. These circumstances were charnel grounds because they were despised in Indian society and the siddhas were viewed as failures, marginal and defiled.

* * * * * * * * *

We can find a lot of inspiration and blessings in the lives of these mahasiddhas.  They rejected the notion that liberation was only for a chosen few, that your circumstances restricted your practice.  They lived just the opposite, your life was your practice.  The entirety of your lived experience was the basis for your realization.

But mostly they showed that it was possible.  Whatever your situation, lifestyle or profession; liberation was in the palm of your hand.  

A Spiritual Friend

Editor's note: This is a guest post by Karen Johnstone.

 I've been invited to be a guest writer here today, and the subject:  something that inspires me.  Immediately, Guru Yoga, Devotion to the Spiritual Teacher, the Spiritual Friend came to mind.   

I crossed a benchmark in the past several months, having taken refuge a little over 5 years ago, studying exclusively with my root teacher, Younge Khachab Rinpoche.  He has often exhorted me to direct my attention to Guru Yoga.  Early on, I found myself somewhat befuddled by the terminology - what does this truly mean?  Am I practicing a kind of blind faith, an "idiot" devotion (parallel to another popularized term, "idiot compassion")? Perhaps this has occurred to some degree. 

However, as I've passed the 5 year benchmark, I have discovered an inner confidence that provides a very firm foundation for my practice and anchors my commitments.  I reflect on all that I have learned from my root teacher, and I deeply appreciate the insight and stability that supports me daily.  I recognize a joy and sense of ease that is uncontrived- a radiance that simply occurs.  I've come to recognize this after taking the time to listen, absorb, and contemplate the teachings he has so generously and abundantly shared. 

My meditation practice allows me to examine and relate to the teachings from my own personal experience.  I am deeply and sincerely moved by the profound generosity of my root teacher, and of course his discipline, patience, diligence, meditative concentration that is so deeply instructive, and wisdom.  Guru Yoga for me has evolved into something very natural, empowering and nurturing.  I understand just how illuminating this relationship has become and its far reaching benefits. 

Alexander Berzin defines a Spiritual Friend:
A Spiritual Friend is a friend to help us be more constructive.  It doesn’t mean somebody that we go drinking with and go to the movies with, but someone who we really have a heart to heart close connection with. The whole purpose of the relationship is to help us to be more and more constructive, more and more positive, to gain more and more good qualities.

That is unquestionably my experience.  My practice and my path are rooted in the very practical and grounded advice of my root teacher, the very genuine and reciprocal respect we share, and the deep self respect he has inculcated in me.  From that deep respect, I move with a greater sense of responsibility, devotion and attention to my practice, which is so very constructive and grounded.

I had the pleasure of spending this past week on the island of Hawaii, at Wood Valley Temple, for an empowerment, teachings, fire puja and celebration of Losar, presented and led by a visiting teacher from Seattle, Tulku Yeshi Rinpoche.  I have been acquainted with him since 2008 (a few months after establishing my relationship with my root teacher). Recently I read his autobiography, a remarkable story, and I welcomed the opportunity to deepen my acquaintance with him.  I also had the pleasure of socializing with the Hawaii sangha.   Tulku Yeshi Rinpoche also spoke about Guru Yoga, explaining that it is not merely the physical actions done as part of preliminary practices.  I already had a deep appreciation for Younge Khachab Rinpoche and in the weekend's activities I recognized how much I have learned, and the ease and confidence I now enjoy with what I have learned and experienced so far. 

I came to recognize that Guru Yoga is not something merely done.  It is a way of being; of receptivity, of inspiration and integrity. 

Time spent listening to Tulku Yeshi Rinpoche and interacting with the Hawaii sangha- being open, receptive, sharing, and responsive gave me quite an exuberant feeling.  I found myself quite conscious of devotion to the Spiritual Teacher in conversations as each of us came from unique backgrounds. We quickly came together with a sense of warmth, generosity and kindness that was reflective of the devotion each of us have to our respective root teachers and subsequent teachers.  While I felt very exuberant in my devotion to my teachers, I also felt more firmly rooted in my dharma practice; even more deeply at home.  I was inspired and focused on the transformative power of the teachings from my own root teacher and Tulku Yeshi Rinpoche, as shown in my ease and comfort with people I did not know previously; I departed with many new friends.  I was inspired by the firm confidence, devotion and responsibility to the teachings I have been so fortunate to receive, to live them as fully as I can, and in the profound kindness and generosity of the teachers with whom I share very dear connections.

This sense of connection to my teachers and their lineage was punctuated later in the week when I went to Paleaku Garden, a botanical garden that includes a Stupa dedicated by Bokar Rinpoche, one of the great teachers for Younge Khachab Rinpoche, and a Green Tara shrine inspired by Her Eminence, Jamyang Dagmola Rinpoche, who has been like a second mother for Tulku Yeshi Rinpoche.  Being mindful of very real and dear lineages was deeply inspiring to me, deepening my sense of inspiring presence, devotion, and the beautiful guidance and power of Guru Yoga.

It is from this inspiring presence, devotion and joyful confidence that I can be available for others.  Realizing that is profoundly empowering.

Karen Johnstone is an estate planning paralegal, energy clearing consultant, bad ass mother; and long time student of Younge Khachab Rinpoche.  She is a leader and coordinator for the YDL- Washington Sangha.  She can be contacted at bodhismile@gmail.com.

Travel with Purpose

We all seek to live a life of purpose.  You can be certain that we have a precious human life endowed with freedoms and opportunity, but how we use that life determines the degree to which we feel we fulfill our purpose. 

The Buddha described three types of traveler's on the path based on the scope of their practice.  Atisha in his Lamp for the Path to Enlightenment describes this threefold designation:

Know to be 'least' those persons
Who diligently strive to attain
Solely the joys of conditioned existence
By any means for their welfare alone.

* * * * *

Those persons are called 'medium' 
Who stop sinful actions, 
Turn their backs on the joys of conditioned existence
And diligently strive for their own peace.

* * * * *

Those person are called 'superior'
Who sincerely wish to extinguish
All the suffering of others
By understanding their own suffering.

Those traveler's of lesser scope work towards the benefit of this life and a higher rebirth, whether it be in the heavens or in this life in the form of promotions, power and fame.  Those traveler's of lesser scope are enshrouded in their identity and the eight worldly concerns.  We can see this all around us in the form of self-help guides, self-development programs, habits for success, fitness goals and competitions.  All of these activities are undertaken with the intention that they will bring about one's own welfare, that they will yield positive results and that your life will be happier, healthier, and more fun.

And in general it is true.

If you have healthier habits, you will be healthier.  You can definitely 'work your way up' through the levels of conditioned existence.  Surely we can say that we are able to use our freedoms and opportunities more in America than in many third world countries that are under authoritarian rule and wherever you happen to be born in the social hierarchy determines your fate.  Many Americans may not say they believe in karma, but they do live their lives with a full understanding of how cause and effect can bring about better states of existence.    

But we also never escape the cycle of distress and suffering that follow such an existence.  There is no escape from discontentment.  There is no refuge in samsara.  The higher levels of this world do not yield the desired result of inner wealth- peace, contentment, joy and love. 

We have the tendency to think that if we can improve our environment, body or external conditions then we will experience our desired result.  But all of these occur within the confines of our mind, a mind that is wrapped in identity, grasping, karma and negative mental states.  We cannot buy, bargain or work our way out of our mind.  It is only the wisdom that understands the true nature that can break through the confines of dualistic mind.

There are a couple of landmarks to be mindful of when you are traveling with lesser scope. 

The first is that all of these pleasures and joys that we experience are ephemeral and fleeting.  They are all impermanent. 
The second is the all-pervasive nature of suffering within conditioned existence.  When you begin to notice these two landmarks, you are on the verge of giving rise to the middle scope of practice. 

Those of medium scope seek liberation from the cycle of conditioned existence.  To put an end to suffering once and for all.  They rely on the Four Noble Truths and the teachings on Dependent Origination to come to an understanding of their own suffering and the most expedient means to eliminate it.  The goal is the complete cessation of suffering and distress.  It is the personal salvation of an Arhat.  This cessation of suffering is not to be confused with Buddhahood, but it is the state of nirvana or everlasting peace. 

There are also landmarks to be mindful of when you are traveling with medium scope. 

The first is a sense of hollowness.  Even though you can attain a great degree of inner peace and tranquility, there is an element of grace and fullness that is missing. 
The second is naturally arising love, compassion and kindness for others.  When you begin to notice these two landmarks, you are definitely on the verge of giving rise to the practice of great scope. 

The practice of great scope is that which seeks to liberate all beings from the discontentment and suffering of samsara.  It is a path that enacts the Four Immeasurables and Six Perfections, seeking to perfectly accumulate merit and wisdom that fulfills the aims of oneself and others.  This is the path traveled by all Buddhas and bodhisattvas.  A bodhisattva is a practitioner of great scope that chooses to intentionally take birth within the round of samsara until all worlds are emptied, from the darkest of hells to the highest of heavens.  Bodhisattvas rest with ease despite the adventitious suffering of conditioned existence.  They constantly rest in openness and honesty, not needing to project their identity or justify themselves.  They are the artisans of generosity, love and kindness.  You probably will not recognize them as they spread their art but you can witness how the shape of their life brings countless benefit to everyone around them.  

It is often said that those who give rise to the path of great scope are as rare as stars seen during the daytime.  This is true and indeed they are a precious jewel for the world.  But I think we can all see aspects of ourselves in each of these paths. 

Which path are you traveling on?