Introduction to Tantra: The Transformation of Desire (20 page)

Whenever any one of our sense organs contacts a pleasure-giving object, instead of descending into our habitual pattern of grasping, attachment, dullness, and disappointment, we will be able to channel the desirous energy that is aroused so that it embraces our entire nervous system. And at the same time we will be able to allow this emerging, blissful consciousness to become absorbed indistinguishably into the clear space of nonduality. All the old problems associated with desire will have been solved; instead of being the cause of dissatisfaction, desire is now fueling the experience of totality.

With the development of our internal source of bliss and satisfaction we will find ourselves making fewer and fewer emotional demands on our surroundings. Our inner clarity will gradually liberate us from dependence upon outer circumstances. If things in the external world are not working out well, this ceases to be a problem for us. We also stop being anxious about the future; why worry about missing out on some transitory pleasure tomorrow when we already have a supply of bliss within ourselves right at this present moment? And do not think that this inner experience of bliss is somehow selfish. The more internally satisfied we are, the more we can give pleasure and satisfaction to others.

Of course, training our mind to behave in such a liberated way requires a lot of practice. At the moment it is not easy for us to cultivate and maintain this sense of inner satisfaction and balance. But by remembering those times in our life when we did experience some measure of calm satisfaction, we can develop confidence in our ability to experience such inner peace again. And especially when we have been introduced to the profound tantric techniques for generating unimaginable bliss and clarity of mind, we will have good reason for feeling inspired. The more we train ourselves in these techniques, the more we will realize that it is definitely possible to make our life truly worthwhile for both ourselves and others.

DAKAS AND DAKI NI S

When the completion stage practices have been mastered and we have gained control over our subtle energy winds and so forth, there will come a time when the dakas and dakinis will come. What are dakas and dakinis? Simply speaking, they are males and females who possess advanced experiences of tantric transformation and control and are therefore able to increase the blissful wisdom of a highly qualified practitioner. There is a certain point in the mastery of the completion stage when physically embracing such a consort is necessary for bringing all the pervading energy winds into the central channel, a prerequisite for opening the heart center completely and experiencing the profoundest level of clear light.

This subject of practice with a consort is open to great misinterpretation, especially by people who have made only superficial contact with Buddhist tantra. Many Westerners, for instance, because they have seen Tibetan paintings and statues showing deities in embrace, have the mistaken notion that Tibetan Buddhism is mainly concerned with sexual contact between men and women. As was pointed out earlier, what this art is actually representing is the experience of total unity—of method and wisdom, bliss and emptiness— characteristic of the fully enlightened state. But now with the mention of the completion stage practices there is a further opportunity for confusion to arise. Therefore it should be emphasized that until we have gained mastery over our subtle body and have “embraced” the blissful kundalini energy dormant within, we are not at all qualified to embrace an external consort.

There are vast differences between tantric embrace and ordinary sexual contact. How different these two are becomes clear when we remember that at the time of the completion stage the practitioner has dissolved the energy winds into his or her central channel, thereby experiencing the same mental and physical absorptions occurring at the time of death. Unless these death-like experiences have been entered into with full consciousness and control, it is a farce to talk about tantric embrace. Moreover, while in ordinary sex it is the man who enters the woman’s body, in true tantric embrace it is the woman’s energy that penetrates the man!

TH E FRUI T OF TANTRI C P RACTI CE

We should realize that there are various degrees of success to be attained by following these tantric techniques of transformation. The highest accomplishment, of course, would be to achieve the three actual bodies of a buddha—that is, complete enlightenment—before death, in this very lifetime.

This is definitely possible. There are many accomplished practitioners who have attained full awakening in just this way. Yet even if we cannot uncover the totality of our being now, it is still possible to do so at the actual time of death, or even in the intermediate state between lives. And even if our practices fail to lead us all the way to enlightenment, they can still free us from the fears of death and give us some measure of control over our rebirth. This itself would be a great accomplishment for it would allow us to continue our spiritual journey uninterruptedly in the future.

When you enter into any meditational practice, no matter how difficult it may appear at first, you should try to be brave and think, “Whether I am completely successful or not, at least I’ll try to gain some experience.” Do not feel, “How can I meditate? I’m new to this and know nothing about meditation.

Besides, I have created so much negativity in my life; I’m such a sinful person.

How can someone like me ever hope to gain realizations?” This way of thinking is completely mistaken. First of all, you never know what your level of attainment can be until you try. Because you are obscured at the moment, you do not know what your true potential is. If you try your best you may surprise yourself. Secondly, it is foolish to worry that you are too sinful to be able to meditate successfully. Look at Milarepa. He created so much negativity, killing so many people, yet he had the strength to win perfect realization of renunciation, bodhichitta, and emptiness, finally attaining complete enlightenment through the practice of tantra. Although, as he himself admitted, he was once a great criminal, through the guidance of his guru, Marpa, and his own determination he was able to channel his energy and become a great and most successful meditator. If he was able to overcome his negative past, why do you think you are trapped by yours, which is so mild in comparison?

Also, I have noticed that the people who have created heavy negativities in their lives are often the most successful when they turn to spiritual matters, while those who put little energy into samsara often put little energy into gaining nirvana as well. They are too numb to accomplish anything, good or bad.

My point in mentioning all this is that, as a human being, you should never set a limit on how much you can accomplish, no matter what your life has been like so far. It could be that your attempts at meditation have been full of distraction, and suddenly some potential ripens, giving you the surprising ability to concentrate uninterruptedly for long periods of time. These things definitely do happen, so be brave and keep trying. At the very least you should make the strong determination: “I am going to gain enough control over my mind so that if disaster strikes, or when I die, I shall have the concentration and clarity to remain calm and recognize what is happening.” If you can maintain just this type of motivation for your practice, that is sufficient. It will keep alive the possibility of fulfilling your inner potential, which is much greater than you probably think.

QUALI TI ES LEADI NG TO SUCCESS

If we are to attain any level of realization through tantric practice, however, there are four qualities we must possess. The first is indestructible devotion.

This means having a clear understanding that the path we are following, from taking refuge in the beginning to actualizing the most advanced tantric methods at the end, is reliable and worthwhile. Once we see from our own experience that we can entrust ourselves to this path, because it does in fact lead us in the direction we want to go, then our devotion to it will naturally become indestructible.

To put it in another way, we need to have confidence in what we are doing.

This is easy as long as we are in the company of other meditators and practitioners or near our teacher. In such a protected environment, spiritual practice is like a shared culture; it is something we can have faith in and follow without feeling strange or out-of-place. But when we leave this artificially isolated situation and return to the “real” world, we can quickly lose confidence in our practice. We feel the pressure of people’s expectations and values—“What is the point of meditating? Why sit around and contemplate your navel when there are so many other exciting things to do with your life?”—and can easily fall under their influence. Soon we find ourselves submerged once again in the habitual garbage of everyday life, with no means for changing it into anything worthwhile. But if our confidence is unshakeable then our devotion to our practices will also be unshakeable, and instead of being swept away by external circumstances we will be able to transform them into the path.

The second quality we need is to be free from doubt, the indecisiveness that results from having an unclear mind. When we develop the clear wisdom that understands the various elements of the practice, their order, their purpose, and so forth, all the crippling doubts preventing us from following the path with firm determination will vanish automatically.

It is important for us to be as aware as possible of the firm structure holding our practices together. There are many people who have listened to a great deal of Dharma teachings for many years and sometimes I hear them complain, “I am so confused I don’t know where to begin. I have received teachings from so many lamas that I no longer know who my main teacher is; I don’t even know which meditation to do first.” If we have studied many different subjects, have received many different initiations, have been introduced to many different meditations, and still do not know how to practice, this shows that we have lost sight of the structure underlying the practice. One of the beautiful things about the Tibetan Buddhist tradition— please excuse my chauvinism—is that there exists within it a clean, clear structure from the beginning to the end. There is a checklist, as it were, of attainments, realizations, and so forth. From my point of view this is to be appreciated very much. Therefore if you feel lost, check for yourself, with the aid of an experienced guide, what this structure is and then follow it in a steadily progressive way.

Thirdly, it is important to develop one-pointed concentration. It will be impossible to penetrate to the depths of the practice and taste its essence if our concentration lacks stability and focus. For example, if we want to gain control over the different energies within our subtle nervous system, we cannot be content with a vague, imprecise idea about where these energies are and how they are functioning. Instead, we have to have as accurate an understanding as we can, and this is only possible if we have a concentrated mind. In this respect tantra is no different from any other discipline. The people who are successful in what they do—whether it is in academic studies, sports, or whatever—all have one thing in common: well-developed concentration.

Without it one cannot get very far.

Consider the following example. It has been said many times that through the practice of tantra all activity motivated by desire—even drinking a milk shake—can be transformed into the experience of great blissful wisdom. If our concentration is strong and we have trained ourselves well, we can follow exactly what is happening as we taste and swallow the milk shake. All the energy that is aroused can be channeled so that it increases the inner fire at the navel. This heat sends much blissful energy into the nervous system and the entire experience becomes flavored by the spacious wisdom of nonduality. For the person who knows what he or she is doing, simply drinking a milk shake becomes a powerful method for touching the reality of blissful wisdom. It is not a matter of wishing or pretending; this actually happens.

But normally we are out of touch with our inner reality. When we drink something, for instance, we have no direct awareness of what is happening in our tongue, stomach, nervous system, or body and mind in general. Unlike the yogi or yogini who knows exactly what is happening and can manipulate the energy this way and that if necessary, we remain dull and unaware. Then, instead of blissful wisdom perhaps all we experience is diarrhea.

Lastly, if we wish to attain the highest realization we should keep our practices hidden. This may sound peculiar but it is actually a very important point. In fact, the correct term for the practice of tantra is “secret mantra.”

Here, “mantra” means protection of the mind and “secret” is a reminder that these powerful methods should be kept to ourselves, like a precious treasure.

These days the practice of tantra has become quite degenerate; some people following a particular practice openly boast, “I am a tantrika! Listen to what I can do!” Such proud, public behavior is unwise; it only attracts hindrances to our practice. It is far better to retain a subdued outer appearance and be a great yogi inwardly than it is to make a big show on the outside but have no realizations within.