From Limited Mind and Body to Our True (No) Self

Abstract: In one of the previous posts we discussed that the great philosopher and the bodhisattva Nagarjuna helped revitalizing Buddhism by presenting the Madhyamika philosophy to the world. Sadly many Buddhists do not accept his teachings due to its philosophical depth and the later timeline of his work. Sometimes his work is considered as heresy by certain sects. However real yogis and intellectuals from both Theravada and Maha-(Tantra)-yana traditions consider his work as a masterpiece that reflects the Buddhist wisdom. Did he really commit heresy ? Then whatever the practice that springs from his teachings should be heretical too. If so, why our root guru, Gautham Buddha had prophesized Nagarjuna's coming ? Let's analyze this issue. Fig. 1: Nagarjuna presenting his teachings to his heart disciple, Aryadeva . We have spoken about the topic "emptiness" in many occasions, to the level that is too overwhelming. In the west, this term became so popular thanks to Mahay...

Abstract: In previous article, we highlighted that both Theravada and Maha-(Tantra)-Yana traditions finally converge their practices to the Noble 8-fold path. Without the 8-fold elements, a Buddhist practice cannot exist. The bodhisattva to become a Buddha as well as the Shravaka to become an Arhant, both arrive to their fruition at the end of this path. Concept and the outcome wise, one path may be seen superior to the other. As far as the individual liberation is concerned, one path is not superior to other as the "truth of the individual" is the highest truth. Moreover, in the service point of view, Theravada masters also perform the same bodhisattva activities as  Maha-(Tantra)-Yana masters and therefore it is difficult to discriminate these two. However there are differences in practice. Fig. 1: The Fruition of 3 Yanas in Buddhism. In the last post, we highlighted that the bodhisattva on Maha-(Tantra)-Yana tradition and the Shravaka on the Theravada tradition both fi...

Abstract: Have you ever wondered why tantric practitioners live with their partners ? If the ultimate goal of Buddhism is renunciation, why do certain Maha-(Tantra)-yana traditions allow practising with a consort ? How can we justify Guru Padma's decision of being with  his consort  Mandāravā/Yeshe ? Is it why some people call this a distorted version of Buddhism or is there a deep esoteric reason behind this ? Does being with a partner accelerate the enlightenment process like it worked out well for early mahasiddhas ? Do Theravada and  Maha-(Tantra)-yana traditions finally converge ? We try to find answers to these questions in this article......... Fig. 1: Guru Padma and Marpa with their partners. In both Guru Saraha 's Mahamudra and Guru Padma 's Tantric traditions, we find many practitioners as non-monastic or domestic yogis who diligently engaged in their practices with consorts, partners and families as ordinary people. However their realization was ...

Abstract: When we talk about "Tantra", most likely the first thing crosses our mind is "Sex". Terms Tantra and Sex have become so interrelated in our mind, despite its true meaning: To go beyond mind. Tantra means the interwoven nature of existential phenomena. In other words, the existential phenomena and the buddha nature are inseparable, intertwined with each other and therefore, our very (mundane) life is the perfect playground to exploit, practice spirituality, according to Tantra. As the saying goes, "passion" was the source of universal creation and therefore can be exploited to end it. This principle gave the rise to the practice of sexual yoga or "Karma Mudra". For an ordinary being, this is certainly a drive force to practice Tantra. Would it be same for a bodhisattva ? Let's dig into this deeper and explore the science behind it.  Note: Please do not try anything in this content at home !  Reports on sexual scandals and misconduct ...