Introduction to Tantra: The Transformation of Desire (2 page)

According to Lama Yeshe, the practice of tantra is so suitable for the modern West because it is “scientific.” In other words, tantra, far from being a system of dogma to be accepted on faith or authority, is in fact a practical, step-by-step exploration of the human condition leading to self-discovery, and its results are verifiable through our own observations and experience. It is this emphasis on direct experience that should make tantra appealing to the great number of Westerners who have long been disillusioned with paths demanding belief and blind faith. Furthermore, as the following chapters should make abundantly clear, tantra is a path of joy and affirmation, qualities so sadly lacking in many of the currently depleted forms of what were once powerful spiritual traditions.

In the winter of 1982–83 an editing retreat was held near Cecina, Italy, with the aim of going through the many transcripts of Lama Yeshe’s tantric teachings in preparation for their eventual publication. Each member of this retreat focused his or her attention on a teaching or group of teachings related to a particular tantric practice. As part of this process, the editors tried to identify the major introductory themes common to all of Lama Yeshe’s teachings on tantra, discovering how these themes were dealt with in the individual teachings. In this way a large body of material was selected from many different sources and loosely arranged according to subject matter, leaving the more detailed explanations of specific practices for separate publication.

The compiler of this present work then edited and rearranged this selected material in an attempt to produce a coherent presentation. The resulting draft was then read to Lama Yeshe in Dharamsala, India during April 1983, at which time he offered many corrections, additional explanations, and suggestions for the improvement of both tone and subject matter. During that year he also continued to lecture around the world and selections from these lectures— most particularly those given in Pomaia, Italy, and Boulder Creek, California —were edited into the manuscript.

It was my hope that the entire revised manuscript would be checked once again with Lama Yeshe, but this was not to be. For many months after his death my work on the manuscript came to an almost complete halt as I found it extremely difficult to face the task of editing his words while coming to terms with the sad but unalterable fact that I would not be hearing the sweet, laughter-filled voice that uttered these words ever again. Eventually, however, with the kind and extremely patient support of many friends, it was possible to bring the manuscript to its present state of completion and offer it here.

I cannot make this offering, however, without a few words of apology, or at least of explanation. No one who ever had the experience of listening to Lama Yeshe speak would think it possible to capture in print the extraordinary effect he had on people. Like so many great teachers, what he revealed through his presence itself was the spark that gave his teachings their immense power and effectiveness, much more so than the highly unorthodox and often ungrammatical language that he used. This present selection from his oral teachings—recast in more or less standard English—will therefore most likely strike those readers familiar with Lama Yeshe as a pale imitation of the original. Furthermore, there is no way in which a work such as this can claim to represent Lama Yeshe’s definitive views on tantra. As the historical accounts testify concerning Shakyamuni Buddha’s original discourses themselves, Lama Yeshe’s teachings could be understood on as many different levels as there were listeners. It would therefore be presumptuous to think that any one interpretation of what he taught is the only interpretation possible. All a compiler or editor such as myself can do is listen intently to the lectures or tapes and read the transcripts carefully, and then present as clearly as possible what he hears inwardly while familiarizing himself with the teachings. It is important to keep in mind, therefore, that if someone else had been working from the same tapes and transcripts, a book of very different tone and content would have resulted.

Lama Zopa Rinpoche was referring to this multifaceted quality of Lama Yeshe’s teachings when he said, “Most teachers like myself teach only what they themselves know and not so much according to the needs of the people. But for Lama, whenever he gave teachings nothing was fixed; he didn’t just talk about one subject. In the audience there would be people with various problems— spiritual problems, personal problems, family problems—and Lama would speak to all of them. And so, after a one-hour talk from Lama everybody would have received some answer to their problems. In the beginning some might have come just to see how a Tibetan lama looks and others might have come sincerely wanting peace. When Lama had finished, they would all go home with a happy mind, with some solution to their problems.”

To put this in a way that relates directly to the subject matter of this present work, Lama Yeshe had the marvelous ability to touch in the people he contacted a center of peace, wisdom, and joy that they may have only dimly been aware of previously. Perhaps his most profound teaching was just this: that we each possess within ourselves not only the answer to our own problems but the potential to live our lives on a much higher level than we currently imagine possible. It was not just that Lama Yeshe gave every appearance of having fulfilled that potential within himself, although his example of continuous selfless giving, in spite of a defective heart that should have killed him many years ago, was surely a profound inspiration to all who knew him. Even more strikingly, he was able to inspire in his listeners a confidence that they, too, possessed similar unlimited potential waiting to be tapped.

Throughout this presentation of Lama Yeshe’s introduction to the vast and profound subject of tantra, efforts have been made to keep technical terminology and historical references to a minimum. This has been done in accordance with Lama Yeshe’s wishes in an attempt to convey the flavor of these teachings in as straightforward a manner as possible. However, when technical terms have been used—whether English, Sanskrit, or Tibetan—they have been noted in the glossary. And for those interested in exploring further the various topics raised in this work, a list of suggested readings, briefly annotated, will be found at the end.

The completion of this work would have been impossible without the contribution of a great many people, only a few of whom can be acknowledged here. My deepest thanks go first to the other members of the editing retreat at which the material for this book was first selected: Hermes Brandt, Lee Bray, Robyn Brentano, Stephen Carlier, Sharon Gross, and Nick Ribush. During later stages of editing this material, the Aryatara family at Jaegerndorf and Munich gave unreservedly of their time and hospitality, as did the Philipsen family of Dronten, the Netherlands, and Geoff Jukes of London; the gratitude I feel for this kind and loving support cannot be easily expressed. Special thanks are also due to Yeshe Khadro whose encouragement and assistance proved invaluable. And finally to all those associated with Wisdom Publications— especially Robina Courtin, whose contributions benefited this work at every stage of its development—I would like to convey my deep appreciation for their patience during the many months it took for the manuscript of this book to be completed, as well as for their expert presentation of the final work.

Jonathan Landaw

Ba sic Purity

SH AKYAMUNI , TH E FOUNDER OF BUDDH I SM

THE TEACHINGS AND PRACTICES known as Buddhist tantra can be traced back 2,500 years to the time of Shakyamuni Buddha. The historical Buddha— to differentiate Shakyamuni from the many other awakened beings who have come before and after him—was born the Indian prince Siddhartha in the sixth century B.C. According to traditional sources, he spent the first twenty-nine years of his life virtually imprisoned in the pleasure palaces built for him by his overprotective father, King Shuddhodana. Eventually, after becoming aware for the first time of sickness, old age, and death, he escaped from his father’s realm and began his search for the way to end all suffering and dissatisfaction.

For six years he engaged in strict asceticism and self-denial in an attempt to win control over his body and mind, only to discover that this extreme approach was as misguided as his previous life of sensual indulgence.

Eventually, by following the middle path between indulgence and denial and avoiding all other extremes as well, he was able to uproot even the subtlest causes of suffering and ignorance from his mind and thereby become a fully enlightened awakened one: a buddha. For the remaining forty-five years of his life he taught this middle way approach to life and spiritual development in many different forms, each designed to suit the temperament and aptitude of a particular type of person.

Buddha’s teachings—known in Sanskrit as Dharma: that which holds us back from suffering and its causes—contain thousands of different methods for overcoming the mental and physical obstacles to our happiness and well-being, and all fit within the two categories of sutra and tantra. There are differences between these two so-called vehicles
(yana),
but the foundation common to both sutrayana and tantrayana is the fundamentally pure nature of the mind.

FUNDAMENTAL P URI TY OF TH E MI ND

According to the Buddhist teachings, no matter how confused or deluded we may be at the moment, the underlying and essential nature of our being is clear and pure. In the same way that clouds can temporarily obscure but cannot damage the light-giving power of the sun, so too the temporary afflictions of body and mind—our confusion, anxiety, and the suffering they cause—can temporarily obscure but cannot destroy or even touch the fundamentally clear nature of our consciousness. Dwelling deep within our heart, and within the hearts of all beings without exception, is an inexhaustible source of love and wisdom. And the ultimate purpose of all spiritual practices, whether they are called Buddhist or not, is to uncover and make contact with this essentially pure nature.

When we have developed our own inner purity, inner compassion, and inner love, we can then see the reflection of this purity and loving-kindness in others. But if we have not contacted these qualities within ourselves, we will see everyone as ugly and limited. For whatever we see every day in outer reality is actually nothing more than a projection of our own inner reality.

The existence of this deep, essentially pure nature of mind is not a matter of belief or of blind acceptance of dogma. It is a matter of experience. Countless people throughout history have discovered this great treasure of peace, love, and wisdom within themselves. And countless great teachers and guides have skillfully shown others how they too can discover their own deepest nature, and experience the unsurpassed happiness this discovery automatically brings.

Among these exceptionally kind spiritual guides is Shakyamuni Buddha, and the aim of all his many teachings and methods is the fulfillment of our highest human potential.

According to Buddhist terminology, the ultimate goal of our individual human evolution is enlightenment or buddhahood. This state, which can be achieved by everyone, is attained when all the delusions—greed, hatred, ignorance and the like—presently obscuring our mind have been completely removed and when all our positive qualities have been fully developed. This state of complete fulfillment, of full awakening, is characterized by unlimited wisdom, unlimited compassion, and unlimited skill, or power.

TH E TANTRI C AP P ROACH

According to sutrayana, the path to fulfillment is a gradual process of cleansing our mind of all its faults and limitations and developing in their place such beneficial qualities as love and wisdom. This path consists of creating specific causes—behaving ethically, developing our powers of concentration, training in meditative insight, and so forth—for the future attainment of full awakening. Because of this emphasis on creating causes for a future result, the gradual approach of sutra is sometimes known as the causal vehicle to enlightenment.

Compared to this gradual sutra approach, tantrayana is a far speedier path to enlightenment. Although tantric practitioners do not neglect creating the same causes as the followers of sutra, they take the future result of full spiritual evolution as the very starting point in their path. To put this in other words, the tantric yogi or yogini—as these supremely skillful practitioners are called in Sanskrit—learns to think, speak, and act now as if he or she were already a fully enlightened buddha. Because this powerful approach brings the future result of full awakening into the present moment of spiritual practice, tantra is sometimes called the resultant vehicle to enlightenment.

According to tantra, perfection is not something that is waiting for us somewhere in the future. “If I practice hard now maybe I will become a perfect buddha” or “If I behave well in this life and act like a religious person, maybe some day I will go to heaven.” According to tantra, heaven is now! We should be gods and goddesses right now. But at present we are burdened with limiting concepts: “Men are like this; women are like this; I am a certain way and there is nothing I can do about it” and so forth. This is why we have conflict within ourselves and with one another. All this conflict will dissolve as we train in the tantric point of view and recognize that each man is a complete man and each woman a complete woman. Furthermore, every man and woman contains both male and female energy. In fact, each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach.