Part II:

 

 

          Walking the Path         

 

 

 

 

 

 

                                       

 

 

 

 

 

 

 

 

 

 

 

Six

 

 

Overview of the Path

 

 

 

“What is the cause, or ground, of samsara and nirvana? What are the conditions for samsara and nirvana to appear from that ground? The cause, or ground, of samsara and nirvana is mind-itself.”

 

The Profound Inner Principles

Rangjung Dorje, the Third Karmapa

           

 

From an endless beach of reality, we take a grain of sand and call it the world.                      

                  Robert M. Pirsig

 

 

The consciousness we experience and the external world we know, the majority of which exists in our experience as Earthlings, is a grain of sand within the vast beach of infinite wisdom in the universal world system.

To be on the path is to open our minds beyond pride or conviction of intellect- to consider what is possible may be beyond our current capacity to comprehend. What seems inconceivable now may become reality as we evolve through study, contemplation, and advanced spiritual practices.

If we are humble enough to consider our minds to be full of delusions and ignorance, we are then ready for new information, ideas and influences. The spiritual journey is, in part, “a process that causes new influences to come into being”, eliminating prior obscurations, subjective thinking and convictions which prevent us from experiencing the clear light of awakening.

 

Overview of the Path

Many of my writings in this book, as happened in my own path, support the idea of providing new information that can be contemplated and meditated on. In the least, to transform how our personal minds rely on, prioritize and process our thoughts and, at best, move us out of personal mind into the “nature of mind”, or our next steps of insights and meditative absorption.

Where do we begin?  We begin with fortifying our foundations in the spiritual journey through outlining the stages of the path. We aspire to experience a level of sublime intelligence, or wisdom, that unfolds into the realization of emptiness (the understanding that all phenomena lack inherent, independent existence) or beyond, as we contemplate and absorb revelational teachings.

Traditions that provide material which can move seekers along the path more quickly are compelling enough for us to be interested in what deities, masters, Bodhisattvas and Buddhas have to say to us. But that is not the only motivation for us to receive the teachings.

If we understand the stages of the path we can see where we are and understand what we are experiencing. We will then have more control over the causes and conditions that create the awakened mind we seek.

 

The Ground of Being: Essence of the Path

Early in our spiritual journey we recognize that we have a conditioned mind. Much of the journey revolves around dismantling our mind’s misperceptions and coming into an understanding and experience of the true nature of mind – the pure mind that is not personal or subjective – the ground of being, or Dharmakaya.

To do this we need to know why our mind works the way it does, and realize our mind creates our reality- literally manifesting samsara or nirvana in our world. Beyond the workings of our mind that manifest our false realities, lies the ever-existing pure nature of mind, or ground of being.

There are two key aspects to the realization of the ground of being, or what is happening as opposed to what we are perceiving is happening.  The first aspect is the realization that our outside world has no independent existence, that is, it is empty of inherent existence. The second aspect is the realization of our own “lack of identity”. We ourselves, in our purified states, are also empty- our true nature is empty of identity. The realization of both of these aspects goes beyond the limits of our intellectual understanding, requiring devoted and diverse practice over a span of time.

Phenomena manifests through the wish fulfilling jewel of our mind, coupled with the potentiality inherent in the ground of being, or Dharmakaya. Dharmakaya is unmanifested, it exists as our primordial nature, and from it all phenomena, including all worlds at all sublime levels, arise.

 

Study, Contemplation, Connection:

Encountering Ground of Being

The journey can also be looked at in its early stages as essentially studying, contemplating, understanding, connecting with, realizing and eventually establishing this ground of being as where we arise from. Through our connection and experience of it, we can eventually glimpse or encounter it– its luminosity, its ethereal qualities and potentialities, so that our perception of the world is eventually transformed. There are many levels of this realization that traverse all stages of the path. It is an essential, ongoing and pivotal realization.

At the same time, the path itself has thousands of levels of progression composed of nuances, subtleties of perceptual transformation, and sublime realities we will be invited and progress into. As aspirants learn early on, we don’t go from being full of worldly concerns, engaged with the world, invested in material acquisitions, with all our cravings and aversions, to the vastness and profound samadhis (states of deep meditative concentration and mental absorption) inherent in Buddhahood.

But while the many stages and levels, from our human condition to Buddhahood, may take eons, we can be encouraged by the teachings that lead us into direct experience. Even in the earliest of stages of the path, we can begin to experience the joy of our own ability to transcend suffering.

To this end, Buddhism offers very positive and heartening methods of practice. For western minds, Buddhism’s analytical methods align with our collective bent to be scientific.  It is also practical, logical, and makes sense. It is our great fortune that now there are enough translations of Tibetan teachings and texts, with commentaries and explanations, so the path can be easily understood by Westerners. Even the formerly “secret”, hidden, or more esoteric stages of the path, can be discovered when we are ready, complete with an explanation of the signs of awakening that allow us to track our progress. These teachings are expressed in a way that our minds can absorb them and integrate them, making them relatable and functional practices.

 

Transformation in Awakening

So, what happens to our mind in the awakening process?  First, as we come to understand and discover the nature of our mind, incoming insights and realizations are revealed to us. We begin to discern between conditioned thoughts, (which we then can choose to largely disregard rather than engage in, particularly if they cause disturbing emotions) and wisdom thoughts, which we receive as new information, replacing former erroneous or inaccurate beliefs.

As we study, contemplate and meditate, we progress, becoming more aware of former painful habitual patterns.  We consciously gain control over our senses and our behavior. Discursive thoughts fade, and we develop the ability to be alert, mindful and steady in monitoring our thoughts. It is this developed stability of mind where we find ourselves quite naturally and organically cutting the root of thoughts that are of no benefit, or that only lead us astray from our sense of peace. We find we have attained a resting place, a calm abiding meditative state.

Transformation, or taming of our minds affects all areas of our life and behavior - our speech, our interests, our activities, our feelings, and, our compassion and love for ourselves and others. Taming our mind also effects our physical bodies- how we perceive our physical bodies, how we relate to them, treat them, and foster our connection to them.

Our transformation on the path can be monitored, witnessed, and tracked. As we develop wisdom, we can choose not only to deepen our commitment to pursue awakening, but choose how we want to awaken, what masters or sublime beings we are drawn to, the practices that are right for us, and how and when to choose alternating practices that unearth higher-mind spiritual qualities we need to evolve.

It is important to note the way awakening unfolds as described here is not exclusive to Buddhism, it applies to all spiritual progressions, all paths. Buddhism has broken it down in detailed and specific ways, with its own terminology, but we can apply different terminology and the pointings would be the same.

 

 

The Five-Fold Path

As we come into a new open mindedness, a clear light of mind, we are still receiving information from all around us through our sense perceptions, but no longer assessing it or judging it. We evaluate through more of the wisdom mind we are now connected to. We are then happy to drop lingering personal conditioning as it is obvious our minds are clearer and calmer without it. In this way we become more aligned with other realms, higher realms, and we can then glimpse, connect or encounter beings from these realms who have been waiting for our call for help.

Advanced teachings speak about higher realms and beings in these realms. Without these beings in higher realms reaching back to support and intervene in our lives to quicken our awakening – in some traditions called divine intervention – we would find ourselves too discouraged to continue as our progress would be hardly recognizable from lifetime to lifetime.

It is connecting with these higher beings that allows us to quicken our path. This requires devotion and faith; it requires the realization that these beings do exist and the conviction that we can meet them through our own cultivation of bodhicitta. Their compassion can be invoked through our own compassion and love, and we can then find ourselves more effortlessly navigating the passages and phases that lead us forward, to the point of being carried from one shore across to the other side.

 

This brings us to a brief description of the stages of the path as asserted by the profound and visionary worlds of great Bodhisattvas, and specifically, Jamgon Kongtrul and Rangjung Dorje (the third Karmapa).

 

Stage 1: Accumulation

The first stage of the 5-fold path can also be considered a phase, of accumulation. We are accumulating merit,  making decisions to cultivate good qualities in ourselves. We are better able to discern positive, beneficial thoughts and personality traits from negative harmful thoughts and behaviors. We begin treating others and ourselves with more kindness. We are more compassionate, more generous, more interested in others rather than a “what’s in it for me” attitude.

We are also accumulating new information as explained above, we are studying, we are contemplating, we are retraining our minds, transforming our former conditioned perceptions, and dropping opinions. We are starting to have insights we haven’t had before. We “see” others maybe for the first time, and we consider them in a more caring way. We go from self-interest to interest in others.

In the path of accumulation, we rely on our discipline. We acquire control over our senses. We learn to eat in moderation. We devote ourselves to practice. We “take delight in maintaining alertness of our minds”. We begin to question our worldview, and as new worldviews are introduced, our former ones are replaced; achieving personal growth.  The bodhisattva in each of us will arise as we practice kindness and generosity, instead of acquiring things to satisfy our cravings and desires. We begin to think of what we contribute, how we can help, how we can serve.

 

 

“The first path is called the "path of accumulation" because on this path we accumulate all the positive factors one needs to progress. We try to cultivate diligence, good qualities, and wisdom which penetrates more deeply into the meaning of things. We commit ourselves to accumulating all the positive aspects of practice. We gather the positive elements into our being while at the same time working on many different ways to remove all the unwanted elements from our life. We also apply various techniques to eliminate the blockages and obstacles that are holding us back. This is called the stage of accumulation because we engage in this manifold activity and gather all of these new things into our life.”

 

Khenchen Thrangu Rinpoche

           

 

Stage 2: Linkage

The second stage is the path of “linkage”. In this stage, we develop a sublime intelligence that derives from meditation linking us to four truths – suffering, impermanence, emptiness and lack of identity.

Without the personal mind that perpetually evaluates our thoughts, arising from the sense perceptions we perceive, and then giving us an assessment which then drives our emotions- we would have clarity- a clear mind. We would be freed from the grasping and clinging to external conditions and objects that currently keep us trapped in sorrow. This is what we begin to discover in stage one of Accumulation, which comes more to fruition in stage two- Linkage.

We all wish to be freed from samsara, the world of suffering, and when we get to this second stage of linkage, our understanding of impermanence (at least intellectually), takes us closer to clear light, the pure nature of mind. This knowledge cuts our motivation to have attachments to objects in the external world, and eventually aids us in cutting the attachment we have to believing we are a person with an individualized independent self and body. This realization of the lack of self is a key aspect of phase two. It’s necessary to realize lack of self to a certain degree to be able to move to the path of seeing, which is stage three.

In stage two we discover suffering, impermanence, emptiness and lack of identity are wisdom truths. They are not truths we have been brought up to understand. If anything, we have been educated to believe the opposite – we are brought up to believe chasing after desires will bring happiness and ease suffering, material objects will deliver happiness to us, external worldly objects independently exist, and it is good to develop our independence, competitive nature, stand-out from others, and have a strong, winning and charismatic personality.

These deceptive cultural belief systems perpetuate suffering. In truth, objects don’t exist independently, our outside world is just a display, and objects don’t have inherent value. The only value they have is what we attribute to them through our judgments.

Progress in this second stage of the path prepares us for the realizations of the awakened mind. What we previously believed about our world becomes less fixed, allowing insights and glimpses into aspects of reality that we hadn’t noticed before.

Our meditation becomes “warmer”, more authentic and sincere. Meditation begins to nurture us instead of being a discipline we endure.   We start having momentary occurrences- insights, realizations- that bring in bliss and connections to other worldly states. We come into relationship with the true nature of phenomena.

Linkage is a phase of still rather mundane activity and mundane meditation, but at a higher level than what we have experienced in the accumulation stage. We then start to move into a more sublime experience, taking us closer to the edge of earth plane reality. We get to the very edge of where we can go as humans in samsara. It is then that the work we have done, the foundation we have created in our journey, and the merit and cultivation of compassion, has enough force and pull to usher us onto paths spiritually advanced beings traverse. We start to link into evolutionary progression instead of just spinning in meaningless and meritless samsaric activity.

This is a pivotal point on the path. In the first two stages, accumulation and linkage, we are still ordinary individuals rooted in this world, it is only with the next stage- the path of “Seeing”-  that we become spiritually advanced, transcending the limitations of our ordinary world.

 

 

“So, first of all, in order to gain good qualities, we need to work on creating all the different conditions which will make those qualities emerge. To develop the various insights of meditation and real wisdom, we need to develop great faith and confidence in the validity and usefulness of that wisdom. Once we are convinced of its value, we need to change our habits so that we have the diligence to do all the things necessary to make insight and wisdom emerge. Therefore, there are many factors and conditions we must generate within our life that will bring about our happiness.

 

To remove all the unwholesome factors binding us in samsara, we must uproot belief in a self, eliminate the various defilements which are hindering us, and bring together the many different conditions that make this transformation and purification possible. We talk about accumulation because we are assembling all the different conditions for this transformation. We won't be able to progress in a significant manner until we have gathered all these causes and conditions in a proper and completely perfect way within ourselves. For that reason, the purpose of this stage of accumulation is to complete all the necessary conditions by gathering them into our existence.”  

Khenchen Thrangu Rinpoche

           

 

 

 

Stage Three – The Path of Seeing

In Jamgon Kungtrol’s Treasure of Knowledge Volume called Journey and Goal, he states: 

 

“The path of seeing is the fresh new perception of suchness... a transcendent harmony of calm abiding and deeper insight... It embodies a harmonious accord between calm abiding and deeper insight that transcend the ordinary mundane existence. Because what has not been seen before is seen, it is the path of seeing.”

 

When we begin to see what we have not seen before, but we recognize it as the truer reality, we are entering the third stage. The path of “seeing” is a new reality, a suchness, (the nature of reality free from conceptual elaborations and the subject–object distinction) which “serves as the foundation for the process of attaining nirvana.”

Afflictive mental and emotional states that prevent us from abiding in calmness are more fully eliminated at this stage. Through the realization and stabilization of nonduality and timeless awareness, new influences (wisdom knowledge) come into being and prior influences (conditionings of mind) are eliminated.

The afflictive states pointed to are primarily -  desire, anger, pride, ignorance, doubt, and conceptual fixation. Freedom from fear is also attained at this level as one is freed from conditioned existence.  Our suffering is finally eliminated within this realm of desire, and our gaining the level of nirvana is assured.

 

 

What is Seen?

The Path of Seeing is marked by the direct, non-conceptual realization of emptiness, the true nature of reality. Emptiness refers to the lack of inherent existence in all phenomena; nothing exists independently or intrinsically, but rather everything arises dependently through causes and conditions.

This realization is not intellectual or conceptual but a direct, experiential insight. Through deep meditation, we transcend ordinary conceptual thought and directly perceive the ultimate nature of phenomena. This insight is often compared to seeing the world in a fundamentally new way, beyond the dualistic distinctions of subject and object. This experience is a profound shift from intellectual understanding to a direct perception that transcends ordinary dualistic thinking.

 

Cessation of Conceptuality

On the Path of Seeing, we move beyond conceptual elaborations that typically obscure the true nature of reality. Our ordinary mind, which is dominated by dualistic thinking and conceptual frameworks, is transcended, allowing for a direct and clear perception of emptiness.

This stage is often associated with a profound understanding of the Four Noble Truths, particularly the truth of suffering (dukkha) and its cessation. The realization of emptiness reveals that the suffering inherent in samsara is based on our mistaken perceptions of reality, and this insight leads to us abandoning of the roots of suffering.

 

 

Realization on the Path of Seeing

Upon entering the Path of Seeing, we begin to eliminate the gross afflictive obstructions- our emotional and cognitive obscurations arising from ignorance and attachment. Upon achieving the Path of Seeing, we are considered an Arya (a noble being) because we have directly realized the truth of emptiness. This marks a significant transition from the ordinary being we were to one who has entered the stream, leading to enlightenment.

The realization of emptiness on the Path of Seeing leads us to the immediate abandonment of certain afflictive emotions and views, the first of the three types of obscurations. This marks the end of certain types of suffering and confusion.

 

 

 

Three Types of Obscurations in Buddhism

 

Afflictive (Emotional) Obscurations:

We all have emotional and mental afflictions, such as anger, attachment, jealousy, pride, and ignorance, that disturb the mind and cause suffering. They prevent us from experiencing a stable, peaceful mind and from seeing things clearly. In Buddhist, we recognize three different type of obscurations:

 

Cognitive Obscurations:

These obscurations are related to the subtle veils of ignorance that cloud our understanding of the nature of reality. They include misconceptions and wrong views that prevent the direct realization of emptiness (shunyata).

 

 

Obscurations to Omniscience (All-knowing):

Also known as obscurations to knowledge, these are the most subtle of the three, hindering the attainment of the all-knowing mind of an enlightened Buddha. They are related to the dualistic perception that remains even after overcoming gross emotional and cognitive obscurations.

Overcoming these three obscurations is crucial for progressing on the path to enlightenment and achieving the complete and perfect wisdom of a Buddha.

 

 

Wisdom of Direct Perception

The wisdom we gain on the Path of Seeing is known as the "wisdom of direct perception".  This wisdom is characterized by its clarity and directness, unlike the more conceptual understanding cultivated in the earlier stages. Here, we open our "Dharma Eye," which enables us to see reality as it truly is, without the distortions of ignorance. This is a pivotal moment in the spiritual path because it transforms our relationship with the world and understanding of existence.

In the Mahayana tradition, the direct realization of emptiness on the Path of Seeing is accompanied by a deepening of compassion (karuna). Understanding the nature of suffering and its causes on a profound level increases our commitment to liberate all beings from samsara. This compassion drives us. We are now considered bodhisattvas, practicing for the benefit of others.

The combination of wisdom and compassion is essential on this path. Our motivation, rooted in Bodhicitta (the aspiration to attain enlightenment for the sake of all beings), is strengthened by the direct perception of reality.

 

Perceiving Emptiness of all Phenomena

The Path of Seeing is a pivotal stage in Tibetan Buddhist practice, where we move from conceptual understanding to direct realization. This stage marks the beginning of profound transformation, as we directly perceive the emptiness of all phenomena, leading to the cessation of many forms of suffering and the deepening of wisdom and compassion.

It is here we truly begin to embody the insights of the Dharma (teachings of enlightenment), paving the way for the deeper realization and eventual attainment of Buddhahood.

In Buddhism, the Path of Seeing is described with great emphasis on its transformative nature. The experience of emptiness is a direct encounter with reality as it is. This realization not only changes our understanding of the world but eradicates deep-rooted afflictions, which frees us from perpetual suffering.

This is why the Path of Seeing is seen as both an endpoint of extensive preparation and the beginning of a new, more profound phase of spiritual development. As practitioners on the Path of Seeing we engage in meditative practices that directly focus on the nature of emptiness. These practices are built upon a foundation of ethical conduct, deep meditative concentration, and a developed understanding of Buddhist philosophy. The Path of Seeing is a culmination of years, or even lifetimes, of spiritual practice, leading to an irreversible transformation that propels us closer to the goal of enlightenment.

 

 

In summary, the Path of Seeing represents a crucial stage in Tibetan Buddhism where we directly experience the true nature of reality, overcoming significant obstacles on the path to enlightenment. This stage is characterized by the direct, non-conceptual realization of emptiness, marking our transition from ordinary perception to a more profound, liberated state of being.

 

Beyond the Path of Seeing: Meditation Absorption

Upon reaching the Path of Seeing, our progress on the path to enlightenment is considered irreversible. We will no longer regress to a lower level of realization.

After achieving the Path of Seeing, we naturally transition to the Path of Meditation. On this subsequent path, the insights gained are further stabilized and deepened through continued meditative practice. The Path of Meditation involves eradicating subtler defilements and obscurations that remain.

 

 

Smashing Delusion to Make Us Whole

Our first connection to the transformative shift described in the third stage of the five-fold path—the stage of seeing—begins to emerge in the second stage, known as "linkage."

In this stage, we start to realize that our personal story is not reality. It is in this second stage that we begin to link with, and glimpse, the state of seeing, or emptiness. What are we experiencing as empty? The display of phenomena around us that we have created a value system supporting our story of “me”.

These glimpses begin to transform our world, a pivotal point where we begin to drop our mental defilements- thoughts and beliefs that bend towards negativity and judgment. Without jealousy, anger and greed, we begin to see ourselves, our world, and all other worlds in the beauty and majesty we've only ever read about in fairy tales or watched in fantasy movies. This is the actualization of the joy we’ve been hoping for and dreaming about throughout our lives.

Glimpsing phenomena arising and falling as a display, reveals the world we knew before as an illusion. It is stunning, joyful and humbling.  We come to understand that the heaven and unconditional love experienced in emptiness, is the only reality. All else—almost everything that our mind has previously convinced us of, can now be discarded.

 

 

 

Stage 4: Meditation

In brief, Stage 4 is the stage of “meditation”.  The stage of meditation is a complete transcendence of worldly reality. At this point we maintain Mahamudra (meditation practice leading to realization of the true nature of the mind, revealing its emptiness and luminous awareness) and have supernatural abilities. Establishment in samadhi, realization of suchness, complete elimination of all obscurations, and the deepest realizations of the nature of phenomena, are all brought to fruition.

 

 

The fourth stage is called the path of cultivation. The word gom is usually translated as "meditation" but means "to get used to something" or "to accustom oneself." This is why it is translated here as "the path of cultivation," while other texts translate it as "the path of meditation." But this stage is the idea of getting used to the insight into the nature of things. Through becoming more and more familiar with the truth of things, we can remove the very fine traces of defilements and subconscious conditioning that still exist. Through gradual working on these, the goal of Buddhahood will be attained.

Khenchen Thrangu Rinpoche

           

 

 

Stage 5: Consummation

Stage five is consummation, or “no more training”, it is essentially the final entrances into the Buddhahood state. It is characterized by established vajra-like (unshakable- firm and unwavering) Samadhi at the threshold of enlightenment.

When we attain insight into the way things really are and this insight develops beyond the level of delusion and mistaken views, we realize that there is no self. Once there is no longer a belief in self, there are no longer any root defilements of attachment, aggression, or mental darkness associated with the idea of self. Once there are no longer any defilements, one does nothing unvirtuous and has no more suffering.

 

 

 Through the cultivation of insight, we eventually reach the goal of the fifth path that is called "the path of no more learning." Through cultivation, we remove even the most subtle causes of suffering. Once this is completed, we have reached the highest state and there are no more new paths to go along making this "the path of no more study" or "the path of no more learning."

Khenchen Thrangu Rinpoche

           

 

 

Contemplation and Practice

At some point on our path, our efforts in perfecting the bodhisattva qualities of generosity, discipline, patience, meditation, effort, and wisdom—come to fruition.  This taming and transformation of our mind lay the groundwork for entering into divine joy and compassion. It is here we recognize and claim our wondrous selves.

It is here where we turn away from conditioning, self-criticism, and doubt, and instead rely on our faith, devotion, and trust—in ourselves and in higher beings. It is here that we overcome the Mara of the personal mind.

At this point, we are establishing ourselves as advancing spiritual beings, no longer merely confused and disheartened Earthly mortals. If we give our all to our journey, all is received in return. As the Buddha said, "Let those who have ears, come with confidence."

 

< >Reflect on the path as a whole. Where do you see yourself? What steps have you taken, and what lies ahead? < >Journaling: Write about your goals. How do you envision your life or spiritual path evolving? What is most important to you at this stage? < >What does “Let those who have ears come with confidence”, mean to you? How is this inspirational for you?

 

 

 

 

 

Seven

 

 

Watcher, Warrior,

Janitor, Jinn

 

 

 

“Even with such encouragement from the present lineage fathers and my devoted students, I have been left out in the cold as full-time garbageman, janitor, diaper service, and babysitter. So finally, I alone have ended up as captain of this great vessel. I alone have to liberate its millions of passengers in this dark age. I alone have to sail this degraded samsaric ocean, which is very turbulent. With the blessings of the lineage, and because of my unyielding vow, there is obviously no choice.”

Choygam Trungpa

The Rain of Wisdom

 

 

Becoming the Buddha

Once we have an understanding of the spiritual path, what happens next? What practices do we commit to and what is expected from us? Will we have the where-with-all needed to eventually sail through the turbulence of our current samsaric world rescuing others caught in the storm, and do we even want to?

 

Many students share with me being on the Buddhist path is daunting. They are being honest when they reflect it is different for them then for me. After all, I live in a monastery, and do not have to deal with the madness of chaotic environments many are surrounded by every day. I agree, it is different living in a monastery, but we should also keep in mind what we started with in an earlier chapter - our mind is our jewel ornament of liberation, awakening itself- everything that is happening, is happening in our minds, becoming our reality, for better or for worse.

When we tame our minds, our perspectives of the world transform so much we may barely recognize who we used to be. And this is a good thing, a most amazing transformation which puts us in the driver’s seat of our lives. We are no longer balloons in the wind, we are now masters of our minds, and our destinies.

This experience of life is remarkably different. It is like having a dream where we are suffering miserably and waking up to find it is Christmas day or that we have just won the lottery, which we have- the spiritual lottery where we finally end our karmic and cyclical rebirth on Earth.

At this point, we are fine. Every day feels like a birthday party or celebration a loved one has planned in our honor. Which is true, the realms we are from, and we go back to, have just this message for us – rejoice, every day is a day you are loved and cared for, and every day you can celebrate this by loving and caring for all others that appear before you.

 

 

Getting back to the former point my students tell me- the Buddhist path can be daunting, confusing, has so many practices and teachings, where does one start? How can we structure the path for ourselves?

We have discussed the five stages of the five-fold path, a valuable guide for where we are on this continuum. Most spiritual journeyers, Buddhist or otherwise, seek a pivotal point where we transition from ordinary humans to advanced spiritual beings- the state of emptiness or seeing.

Once here, most of us relax. We know there is further to go, but we are so joyful to have reached this point that everything else feels like icing on the cake. This state is known as the Bhumi of the Joyous, the initial stage of a Bodhisattva's path where one experiences great joy and freedom after realizing emptiness directly (the Bhumis are explored in detail in Chapters 9 and 10).  When working with my students, I recognize that this is where they ultimately want to be, whether they realize it or not, and this is my aspiration for them.

 

 

Watcher, Warrior, Janitor, Jinn

To support progress toward this state of emptiness, I have devised a practice method I call “Watcher, Warrior, Janitor, Jinn”—a archetypical journey of encountering the superheroes, and Buddha beings, we already are. This practice reveals our courage, integrity, vulnerability, and passion needed to spiritually awaken.

Many students are harder on themselves after beginning their spiritual journey than before. We should not do this. Taking that first step onto the spiritual path is an act of bravery, and we should celebrate every step along the way. It is all progression.

The Watcher, Warrior, Janitor, and Jinn represent different aspects, or roles, as we transform into conscious beings. They follow an order, but the progression is not always linear; and we may cycle through them multiple times as our ego and obstacles to awakening become more subtle. We will experience these archetypes, becoming them on the journey.  At our entrance into the state of seeing, we will be all of them, to varying degrees depending on how we go about fulfilling our purpose here, or service to ourselves and others.

These archetypes represent the stages of becoming still (watcher), developing compassion and serving humanity (warrior), cleaning up our minds and outer environments (janitor), and mastering our mind, body, and the manifest world (Jinn). Let’s explore each in greater detail.

 

 

THE WATCHER

The archetype of the Watcher, or Witness, in Buddhism and other spiritual traditions represents the aspect of consciousness that observes thoughts, emotions, and experiences without attachment or identification. This concept is central to many meditative practices and philosophical teachings, emphasizing the development of awareness and the realization of the mind’s true nature.

In Tibetan Buddhism, the Watcher is often associated with the nature of mind, or rigpa, which is pure, non-dual awareness. This awareness is not entangled with the contents of consciousness or the enticements of our world. There is an awareness of thoughts, emotions, and sensory perceptions—but what remains in the forefront is a clear, spacious, and knowing presence that offers healthy detachment from the drama in our lives.

As the Watcher, we are still considered ordinary humans, likely at the beginning of our path, learning how to be still, how to observe rather than engage or attempt to control our environment.

The practice here is to quiet the mind, and in turn, to quiet our verbal activity and actions, limiting them to what is genuinely needed to support others, rather than acting from a personal agenda rooted in seeking happiness through external means, i.e.- what’s in it for me?

We can cultivate the Watcher within us through meditation and in our daily lives, beyond the meditation cushion. As the Watcher or Witness, we observe the flow of mental and emotional phenomena without identifying with them. This means recognizing that thoughts and feelings arise and pass away, and do not define our true self. Allowing ourselves to experience this detachment leads to greater equanimity and peace.

In Dzogchen, a higher-level practice in Buddhism, rigpa is the direct, unmediated experience of the mind’s true nature. It is often described as the ultimate Watcher or Witness, aware of all phenomena without becoming fixated or desirous of the objects in the display. This leads us to the mind's innate, luminous, and empty nature, beyond conceptual thought.

When we embody the role of Watcher, we move closer to glimpsing and experiencing emptiness (shunyata), which in spiritual traditions refers to the absence of inherent existence in all phenomena. The Watcher perceives this emptiness, recognizing that all experiences are transitory and devoid of a fixed, independent self.

This archetype can also be understood in the context of the Bodhisattva’s path. A Bodhisattva, while engaging in compassionate actions, remains aware of the illusory nature of phenomena, acting from a place of wisdom akin to the Watcher’s detached observation. This perspective allows the Bodhisattva to serve others without attachment or personal agenda developing.

Glimpses or direct experiences of transcending dualistic thinking result from practicing as the Watcher. In pure witnessing, there is no distinction between the observer and the observed; both are seen as manifestations of the same underlying reality. This non-duality is a key realization in advanced stages of meditation, which the practice of observation brings us closer to.

The cultivation of Witness consciousness leads to spiritual liberation. By disidentifying with the ego and recognizing the transient nature of all experiences, we move closer to enlightenment, where we, as the Witness, merge with the ultimate reality, beyond subject-object duality.

 

 

In meditation practices like mindfulness (shamatha) and insight meditation (vipassana), we are encouraged to observe our thoughts, emotions, and sensations without attachment, cultivating the Watcher. This helps us develop a clear, stable mind and leads to insights into the nature of impermanence, suffering, and non-self.

In advanced practices like Dzogchen and Mahamudra, the emphasis is on recognizing and abiding in rigpa, the ultimate Watcher, which is the natural, primordial state of the mind. These practices aim to sustain this recognition in all our activities, leading to realizations and awakening.

 

In summary, the archetype of the Watcher or Witness represents the aspect of our consciousness that observes experiences without attachment or identification. This pure awareness, often associated with the nature of mind (rigpa), is central to meditation practices and is key to realizing the non-dual, empty nature of reality. Cultivating the Watcher leads to greater detachment, equanimity, and ultimately, spiritual liberation as we recognize the illusory nature of the self and phenomena.

 

 

Contemplation and Practice

Being the superhero in our own story of awakening necessitates mastering the role of the Watcher. While it may seem like a rather mundane practice in the beginning, through it we transform into the heroes we look up to and want to be like. We can do this practice anywhere, at any time.

We begin by watching what is happening around us, without reacting to the stress of a situation that does not unfold as we would like, or, the anxiety that drives us to try to control our outer world. As the watcher, or witness, we do not become zombies, instead we become more responsible and accountable from a place of wisdom, selflessness and non-attachment.  If action is needed by us as the watcher, amazingly, it happens spontaneously, and appropriately.

For an afternoon, a few days, or a few weeks, we can practice being the watcher and notice what changes or doesn’t change in how we think, feel and are received in our circle of influence.

 

Here are some journaling and contemplation exercises as we work with the practice of being the watcher:

 

< >How does it feel to just be the witness? Is it a relief? Is it an adjustment or a refinement in our behavior?How do others respond to me when I speak less, or I do not get pulled into idle chatter, which in being unattached, I have no interest in?What happens in my mind during this practice? What insights or glimpses do I have, if any, of the nature of reality, the no-self, the world of samsara through this practice?How do we experience ourselves as warriors? What warrior qualities naturally arise for us? Which qualities would we like to cultivate more?

• Who has been a model of a warrior in our own life, supporting us with no expectation?

 

 

THE JANITOR

There are many similarities between the Warrior and the Janitor. Qualities of patience, generosity, compassion, and diligence have been clearly developed in each, and in these roles we may at times be a warrior, other times be a janitor, and still other times, both. But the main difference is that the Janitor is more refined- clear, single-focused, centered and immovably committed to their bodhisattva vow.

It takes an immense amount of spiritual maturity to embrace the role of the Janitor. Janitors do the 'dirty work' for humanity, often unseen and without acknowledgment or prestige.

Cleaning up the messes humanity creates is somewhat like babysitting, as Chögyam Trungpa relays in the opening quote. There is little to no ‘street cred’ (being respected, admired, or recognized as genuine or authentic by peers or members of that community).

People may not even know our name, and this is fine with us as the janitor archetype. Arriving here we are self-fulfilled, we don’t need anything from the outside world in this place of peace.

 

 

A Higher Love

We might prefer being behind the scenes as we are profoundly connected to higher beings that work with us as part of a team on projects here on Earth. From a higher view we are creating heaven on Earth through our ability to put love into areas of neglect, transforming what seems to have been abandoned into beauty.

 We recognize subtle areas where we might still have a personal agenda, possessing enough maturity and vision to understand that any attachment, however subtle, will be an obstacle to deeper joy and full enlightenment. This role is intense enough in its purification process to eliminate our lingering desires and threads of self-importance.

This is why the archetype of the Janitor or Servant, who 'cleans up humanity,' from a Buddhist or spiritual perspective, can be seen as a manifestation of the Buddha, emphasizing humility, service, and the purification of both oneself and the world.

This archetype embodies the deepest levels and qualities of selfless service, dedication to the well-being of others, and the compassionate work of removing the causes of suffering- cleaning up the negative karma, delusions, and obstacles that keep beings trapped in samsara (the cycle of birth, death, and rebirth).

We, as the Janitor, embody deep humility. We work tirelessly cleaning up the messes of the world—whether literal, such as pollution and waste, or metaphorical, such as ignorance, anger, and greed.

We have transcended the worldly concerns which drive conditioned human behavior. We see through the façade of pleasing people to be loved, or conforming to achieve recognition. Social status is meaningless to us because we realize its emptiness. We have gone beyond these trappings and stand in certainty of who we are and why we are here.

 

Purifying our Mind and Hearts

The Janitor archetype also represents the process of purification. In Buddhist practice, purification involves cleansing the mind of negative karma and afflictions through practices like self-honesty, meditation, and ethical conduct. Embodying the role of janitor quickens our own purification process, where remnants of attachments and desires may still obscure our true nature.

As we have transcended our mind’s defilements, we find sacredness in the mundane. In Buddhism, all actions, no matter how simple or ordinary, can be imbued with spiritual significance. The Janitor’s work is a form of meditation in action, where even the most basic tasks are performed with mindfulness and dedication, contributing to the greater good.

Practical applications as the janitor may be volunteering in a hospital or nursing home, cleaning up pollution on land or in the air, it could involve maintaining a temple or sacred space, or it could be more abstract, such as transforming negative emotions and energies into positive states of mind.

 

 

Contemplation and Practice:

Cultivating the Janitor Archetype

We can engage in selfless service to embody the qualities, love and compassion of the Janitor archetype.

It takes a mature spiritual aspirant to understand the incredible gifts we receive through this type of service- volunteering in a nonprofit organization or project, generosity through acts of kindness without expecting payment- offering our skills with no expectation of an exchange brings with it a deep fulfillment and joy.

 

< >We may embody this archetype by engaging in acts of service, whether through volunteering, caretaking, or simply helping others in their daily lives. In Buddhism, serving others is seen as a way to purify one’s own karma and advance on the path to enlightenment. < >The Janitor archetype models the importance of mindfulness and intention in even the most mundane activities. By approaching tasks like cleaning or caregiving with a spirit of compassion and dedication, practitioners transform ordinary actions into spiritual practice. < >Engaging in purification practices, such as the Vajrasattva mantra, aligns with the Janitor’s role of cleansing negative karma and removing obstacles on the spiritual path. (See page 178 for the 100 Syllable Vajrasattva Mantra Practice)

Contemplation and Practice: 

Meeting the Jinn inside ourselves

 

Invocation and Prayer: We can connect with these archetypal beings through prayer, mantras, and visualizations. Invoking these beings is a way to seek their protection, guidance, and blessings in both daily life and spiritual practice (see page 178 for the Vajrasattva mantra invocation).

 

< >Meditating on the qualities of these beings, particularly their boundless compassion and willingness to serve, can inspire us to cultivate similar qualities in our own lives.Contemplation of the Four Noble Truths and Twelve Links of Dependent Arising (Chapters 18 and 20) reframes the qualities required to cultivate the Jinn inside ourselves. Contemplation of the archetypes—Watcher, Warrior, Janitor, Jinn, can reflect different aspects of ourselves or our spiritual journey. Who do we identify with most? Who do we aspire to become?We can also journal by choosing one or more archetypes that resonate with us. Write about how this archetype manifests in your life and how it supports or challenges your spiritual path.

 

 

 

 

 

 

Eight

 

Science vs. Spirituality

 

 

 

“We physicists have often wondered- are there signs of intelligent life in the galaxy? And if so, how advanced might they be? So, we categorize these civilizations...  Type one would be planetary: They control the weather. They control anything planetary…. Then there's type two: They are stellar, they use the energy from their sun, like the Federation of Planets in "Star Trek." Then there's type three: Galactic. They roam the galactic space lane, sort of like the Empire of "Empire Strikes Back."

 

And then the question is, ‘What are we?’  

 

We are type zero. We don't even rate on this scale.”

     

Michio Kaku, Will Mankind Destroy Itself, Big Think

 

It’s not hard to imagine civilizations more mature and advanced than our own. Renowned physicist Michio Kaku often discusses the Kardashev scale, a method of categorizing civilizations by their energy consumption capabilities. According to this scale, humanity hasn’t even reached the first level— as he says- we are a Type 0 civilization. Our reliance on fossil fuels and limited understanding of nature's forces keeps us anchored at this primitive stage.

A Type II civilization takes this a step further, capturing and utilizing energy from its entire star, potentially constructing massive structures like a Dyson Sphere, a mega-structure that encircles a star to capture its energy. We can think of a type 2 civilization along the basis of the Federation of Planets in "Star Trek.".

Finally, a Type III civilization would wield the power of an entire galaxy, manipulating the energy of billions of stars and possibly even space-time itself. This would be along the lines of The Empire Strikes Back, in Star Wars.

Such civilizations would be almost god-like, with control over fundamental forces that we, as a Type 0 species, barely understand the workings of.

The transition from our current state to even a Type I civilization is fraught with challenges—resource depletion, environmental degradation, and the threat of self-destruction. The next century is critical for our humanity; it will determine whether we ascend to the next stage or face existential risks that could end our collective journey altogether.

 

 

Science vs. Spirituality: Evolutionary Perspectives

With the enormous advancements we've recently seen in AI, watching 'Star War’ films may someday be more like experiencing real life instead of a galaxy far away in some distant destiny. For generations to come, evolving by harnessing energy from planets, stars, and eventually entire galaxies, as the Kardashev Scale points to, may not be science fiction.

Those of us spiritually based, dive inward to pursue growth, while our modern culture may have more of an outward, expansion-focused vision of our evolution, with technology as the primary driver. Scientific goals like controlling weather systems and tapping into solar or even galactic energy sources are becoming more conceivable. But do science and technology industries consider the ethical and moral growth necessary for sustainable progress?

While science focuses on outward technological achievements as markers of evolution, for spiritual evolution, cultivating compassion and a strong moral compass is essential. We progress from ethical conduct that prioritizes the well-being of us all, and considers the interconnectedness of all life.

If we have a strong moral compass, our technological advancements will align with ethical behavior, ensuring that we make decisions for the collective good rather than for self-serving interests. We move beyond merely trying to survive as individuals; instead, we strive for the spiritual progress of all beings, transcending physical forms and our planet.

As we develop increasingly intelligent AI, the importance of ethical conduct becomes more apparent. The decisions we make concerning technology should be transparent; we are all responsible for the moral frameworks guiding its advancements. How can we ensure that technology serves humanity instead of controlling it?

The rise of AI technology may represent a monumental cultural shift, as the Industrial Revolution did. Questions we can be asking right now include: How will technology impact our planet depending on our motivation and intentions? Will technological progress enhance or endanger humanity?

 

What Will We do?

A civilization capable of harnessing energy on a galactic scale should be prepared to engage peacefully and ethically with other species or worlds, sharing resources and cooperating in ways that respect interdependence. If we are not thinking like this, our technological advancements could lead to conflict, resource depletion, and potentially catastrophic consequences.

For example, to harvest energy from an entire galaxy, a future Type III civilization would need cooperation and mutual understanding with other worlds, species, or colonies. What happens if these other entities decline to share their resources? Advanced energy harvesting technologies could disrupt or harm planets and star systems that have already mastered other forms of energy.

Are we mature enough to determine how this power should be distributed within the scope of our collective interests? If a small elite were to control it, would they understand the karmic interplay and interdependent relationship between all beings?

As humanity evolves technologically, creating intelligent AI beings, we will want to consider their rights, autonomy, and existence. Wanting to treat AI and synthetic beings with compassion aligns with our spiritual aspirations. Will we extend our bodhicitta and generosity to all beings, even those of artificial origin?

The answers to the questions above will have an evolutionary impact, extending into the cosmos, affecting not billions, but quadrillions (one thousand trillion) of beings. As technology reshapes our lives, if we view its impact through the lens of ethical conduct and compassion, it will not only support the advancement of AI but will enhance our own soul journeys.

 

A Different Scale

In line with these considerations, and perhaps in a more benevolent view, Tibetan Buddhism uses a different scale to classify spiritual evolution, known as “The 10 Bhumis.” In this model of evolution, we are, individually and as a species, supported by countless Buddhas and bodhisattvas within our vast universe, all committed to liberating us from suffering, thereby ensuring our progress along this spiritual continuum for as long as it may take. I refer to this method of classifying evolution as "The Scale of Evolving Souls."

 

 

 

Contemplation and Practice

While there are interesting similarities with Machio Kaku’s scientific view of evolution of our species, one distinct difference is how Kaku’s scientific view of the universe and evolution is a journey outside of ourselves, i.e., the exploration of space and harnessing of energy, while the spiritual path through Buddhism and other traditions- is almost exclusively, an inward journey.

 

By now, if you have read this book to this point, it is clear that this inward journey is one from the head to the heart- a journey we make from transcending our mind to finding divine love, devotion and compassion living inside our hearts.

Taming our mind doesn’t mean destroying it, it is more a matter of taming it, becoming the master of our thoughts, emotions and behavior, instead of being driven, or ridden by our erratic and unreliable mind. As awakened beings, we retain our mind-stream, which is essential if we are to progress to the next levels of personal and spiritual growth.

Our next chapter introduces us to Buddhism’s model of evolution revolving around the maturing of our hearts, where wisdom lives in each of us. It also encompasses the ability to take in and process more information, and remember it when we need to use it. This becomes easier when we encounter and develop a relationship with Wisdom mind.

The fruition of each stage in our path is brought about through the practices that open us to our heart’s dedication. I encourage us all to create contemplation and meditation time each day, for this purpose.

 

< >Sit with the concept of the soul’s evolution. Contemplate your soul’s journey, moving through different stages of growth.  < >What insights are received?  < >What wisdoms may be revealed from a vaster view of evolution?

 

 

 

 

 

 

 

Nine

A Scale of Evolving Souls

 

 

 

" At the stage of the First Bhumi, we break free from the chaotic loops of our own confused minds and tap into a state of collective wisdom, healing our mental illnesses. No longer lost in personal irrelevancy, we have gained the world through evolutionary action. At this point there is no turning back from the path to enlightenment."

 

 

The Buddhist scale to classify evolution is referred to as “The Ten Bhumis”, what I like to think of as a Scale of Evolving Souls. (Soul here is defined as a mind-stream, or continuation of consciousness, rather than an unchanging, independent entity). This scale relays to us where we are in our progression, and where we are going.

I consider the Ten Bhumis not only guidance for taming our minds, but an opportunity for connection with bodhisattvas that have transcended our realm yet are continuing to listen for us in our pleas for help, to which they respond in a myriad of ways.

According to the Ten Bhumis scale, we exist on a continuum that spans from lower states of awareness and understanding to higher states of spiritual maturity towards eventual enlightenment. Progress on this continuum is achieved through advancement into higher realms across lifetimes—not by recycling ourselves back to Earth, (though many bodhisattvas do incarnate here to accelerate human evolution).

 

 

Connecting the Bhumis to the Billion World View

Our evolving spiritual maturity on Earth allows us to ascend into higher realms of consciousness—heavens and Buddha-lands—where we can continue our path to enlightenment through teachings, training, and service.

This process enables us to master the qualities needed for successive entries and rebirths into increasingly higher states within the worlds of our one billion world system. Traversing the levels of the Bhumis, we eventually become a Buddha or a Christ-like being.

Just as a physical scale measures weight, a spiritual scale can be thought of as measuring the depth and extent to which we have perfected the Paramitas (generosity, discipline, patience, meditation, diligence, and wisdom).

The stages of the Bhumis are distinct, with each stage signifying a deeper level of consciousness, greater wisdom, increased compassion, and a closer connection to universal truth.

The Bhumi scale can be applied both to individual souls and to the collective evolution of humanity. Individually, we each have a unique journey, facing different challenges as we reach milestones. But we also move collectively- as a collective consciousness- towards greater awareness of our interconnectedness.

While not quantifiable in a literal sense, this scale can be viewed as a continuum of spiritual evolution from lifetime to lifetime, and beyond. It describes how we transition into subtler forms while maintaining an individualized mind-stream, and it serves as a conceptual tool to comprehend and evaluate our progress. We can then identify where we are in our journey and the next steps necessary for advancing.

In Buddhist view, we all traverse this scale on a universal basis. As we evolve, we contribute to the overall elevation of collective consciousness. This interconnected progression fosters a realization of unity and shared purpose.

Understanding this vast scale in our billion-world universe should inspire us to grow, as it offers a framework to set personal goals and understand the broader context of our spiritual efforts and attainments. Spiritual growth is not linear, but exists on a multidimensional scale where we each, as a spirit, contribute to and benefit from collective evolution.

We, as spiritual seekers, advance through the Bhumis, with the first bhumi marking the "stage of seeing" and the tenth bhumi representing full enlightenment. The journey from ordinary humans, to advanced spiritual beings, begins at the first bhumi, where we become the "Joyous One."

 

 

Awakening

The superhero archetype is deeply rooted in the idea of a bodhisattva reaching the first bhumi. Our fantasies, comics, and sci-fi films echo our concepts of superheroes—perhaps they are reflections of who we once were in exalted realms. Maybe we incarnated as such beings elsewhere, before volunteering to become human, choosing an Earthly life to uplift and support humanity, just as Jesus and Buddha did. It's also a reminder of the path we are walking, guiding us back to becoming the heroes we once were.

This first bhumi is unmistakably transformational—it’s like waking up from a dream about a superhero, to realize we were dreaming about ourselves. Drawing from traditional Buddhist texts, we can immerse ourselves in the qualities, skills, and practices needed for this transformation, recognizing it as the pivotal stage many of us regard as awakening.

We Earthlings may also mistake the first Bhumi for enlightenment. This is because the transformation into Bhumi One is so extraordinary and exquisite, with our perspectives of reality shifting to such a dramatic degree, we believe this must be enlightenment.

But enlightenment, as with the Buddha, brings with it vast, galactic powers—along with the immense gift and responsibility of creating worlds that expand our one-billion-world cosmology. It involves receiving and watching over these worlds as well, as bodhisattvas and other sentient beings come and go, cultivating and nurturing them through boundless compassion.

Before exploring each of the Bhumis in more detail, let’s visit a Satsang Q&A from a past retreat of mine, to illuminate the major obstacle in achieving the first Bhumi—the deeply ingrained belief that something is wrong, either with ourselves or with the world around us. After the Q&A, a meditation practice is given.

 

 

 

 

Contemplation and Practice:  What’s Wrong?

 

This contemplation and practice address a question that often comes up in retreats. In this setting, after addressing the question, we move into a meditation practice offering direct experience of peace and joy. This practice serves as a valuable tool for daily life, offering a pathway to glimpse the first bhumi- the Joyous.

 

Question: I am noticing lately I am truly happy for maybe the first time, which feels great for me, but meanwhile, the world is a mess. How do I deal with the disharmony and violence happening in the world without getting pulled into personal suffering?

 

Answer: As spiritual practitioners, we might feel bliss and a sense of relief as we transcend the worries of the personal mind and learn to tame it. Some teachers even say that this relief is the awakening itself—when the mind stops spinning, stops telling us what’s wrong, and what we need to be or do.

There’s a real peace that arises when the mind quiets down. When we’re no longer swept up in judgments—"This is wrong, this is right, I should pursue this, I need to avoid that"—we feel a tension lift. It’s like we’ve been holding our breath for a lifetime, and suddenly, we’re able to exhale.

Many people ask, “What is awakening? What will it feel like?” It’s often explained simply: awakening happens when the mind stops driving us with self-doubt or feelings of inferiority. It’s when we’re no longer pulled into the whirlpool of mental activity, cravings and judgment. In this emptier space, what arises is a sense of wellness, a knowingness that we are fine—more than fine.

This brings us towards Buddha Nature, or clear light, a peace that feels like well-being at its core. It’s a powerful shift to move away from engagement with our thoughts and worries, and begin to rest in this experience revealing who we truly are.

When the mind drops away, we often find ourselves in a state of bliss, love, and happiness. This happens in meditation, retreats, or spiritual practice, where we are afforded an environment to drop the mind’s noise and reach a level of samadhi—bringing a confidence that everything is fine, and nothing has ever been wrong.

 

But let’s pause here because, while this may sound wonderful, many of us are still grappling with the question: how can we feel that “nothing is ever wrong” when we see the state of the world? There’s war, violence, injustice, and suffering everywhere.

The truth is, this feeling that something is wrong is deeply ingrained in us. It’s been part of our consciousness for thousands of years, passed from lifetime to lifetime. Our minds are wired to be on constant alert, asking, “What’s wrong right now? What do I need to do to stay safe?” This fear-based thinking is magnified by our culture, which profits from our insecurities. We’re sold products and ideas that claim to fix us, to make us “right” again.

In more absolute reality, there is simply nothing wrong. The core of the problem isn’t that something is amiss—it’s that we think something is wrong. This thinking keeps us from awakening. With awakening comes a knowing, deep down, that everything is fine. It’s not just a mental affirmation or positive thinking. It’s a deeper state of being, beyond intellect, beyond the mind’s usual way of perceiving the world.

It’s important for us to start observing this in our own lives. Here at Vajra Vidya, this is a continual practice in our spiritual community. When the mind tells us something is wrong, we can gently inquire: is this really wrong, or is it just a belief system I’m clinging to? Am I practicing mindfulness, or am I practicing “samsara”?

I remember, many years ago, being in a spiritual community where there was a heated debate about whether or not to refrigerate butter. It sounds silly, but this argument went on for days! It even divided people into camps, and went as far as to have residents getting up late at night to sneak kitchen butter back into the frig after the opposing camp had left it on the buffet.

People were so attached to their personal beliefs that they couldn’t let go. It’s a perfect example of how our minds can get caught up in small, insignificant dramas that take us away from peace.

When we focus on these petty issues, it sets us up for conflict. Even if we don’t voice our judgments, others can feel them. There’s an energy we carry, and when someone walks into a room full of anger or judgment, it’s palpable. So why not shift this? If we have to judge something, let’s judge it positively. Let’s find reasons to be okay with things as they are, to practice acceptance.

In an awakened state, there’s a great deal of tolerance. Patience and generosity naturally arise, and part of generosity is allowing people to be as they are. Over time, we become softer, kinder, and we let go of the things we once thought were so important. Instead, we realize what truly matters: our relationships, our support of others, and seeing others for who they really are—not for their behaviors or mistakes, but as their true essence.

This practice isn’t just theoretical—it’s something we can apply in daily life. When we practice it, we realize that everything is okay as it is. Yes, there are wars, there’s suffering, there’s injustice. But the teachings of Buddha, Jesus, and other great masters all point to the same truth: change begins within us. It’s not about fixing the world, but about understanding the nature of our minds and awakening from within. When we’re no longer suffering internally, we can see the world with new eyes and know how to support others in their suffering.

Change happens “one heart at a time.” If each of us awakens and helps others awaken, eventually the world will change. We’ll create the collective consciousness needed to turn the planet into a heaven realm and find harmony right here on Earth.

 

 

Meditation Practice: Embracing Wisdom and Joy

Let’s begin by finding a comfortable position—whatever feels most natural for you. Meditation isn’t about perfection; it’s about being as you are.

Let yourself settle into stillness, simply being present. Take a moment to become aware—aware of your body, your surroundings, the sensations within, and any sounds around you.

Notice your thoughts as they arise, without forcing them to stop. It takes time for the mind to calm and move into a state of peaceful abiding, so let those thoughts come and go without resistance.

In meditation, the mind becomes our friend—a tool to support us on this path. There is no need to battle with it. As we sit in stillness, we allow the mind to relax, to stop being on alert.

In meditation, there is no tomorrow, no future, and no past. This is a moment of liberation from identification with the "me" that is caught in time.

As the mind begins to quiet, you may feel a calming effect in your body. Without needing to judge, label, or assess, a space is created where thoughts lose their grip. The mind becomes quiet, and in this silence, a deeper wisdom begins to emerge.

In Buddhism, this is called wisdom mind. It’s hard to describe with words, but it can be felt as joy, compassion, peace, and relief. This is a thread to the joyous first bhumi, where we transcend the personal mind and experience the collective wisdom beyond suffering.

There is no need to seek it—it naturally arises when we stop believing in our mental stories of right and wrong. In this space, there is only the joy of being.

Residing in this collective wisdom is liberating. Fear no longer drives us. We feel a sense of adventure, vulnerability, and confidence—a gateway for connecting with higher realms and beings.

We don’t need complex techniques when we are established in this state; wisdom itself becomes our guide. This wisdom is what Buddhists and Christians refer to as the lamp upon the feet—it illuminates our path, directing us to serve both ourselves and others with love.

There is nothing wrong here. In this space, the push and pull of worldly life cease, and the belief that “something is wrong” dissolves. Without this belief, joy naturally arises.

As we move through the week, I invite you to celebrate the realization that there is nothing wrong. Celebrate yourself, your path, and your life.

 

Gratitude and acknowledgment deepen our connection to wisdom and joy, allowing us to stay immersed in this space longer, without identifying with the conditioned mind we often call “me.”

This meditation practice is simple yet effective. It doesn’t require advanced techniques—it’s about cutting through thoughts and recognizing the wisdom that’s already present. We can do this practice anywhere, at any time.

Over time, we become established in wisdom mind, deeply rooted in the knowledge that there’s nothing wrong. As we give ourselves private space and time to enter this state, we nourish our spirit and experience powerful transformation.

This week, contemplate the realization that you have never done anything wrong, and see where it leads you. If you feel the need to assess something, train your mind to assess it positively.

Everything is an opportunity for awakening. And when we are awake, everything becomes an opportunity to love and serve others—and ourselves.

 

 

 

 

 

 

 

 

 

 

 

 

Ten

Journeying through the Bhumis

 

 

"The bodhisattva path is like ascending a staircase of wisdom, where each step reveals greater clarity and compassion. As we progress through the Ten Bhumis, we transform ourselves, purifying the mind and increasing our capacity to benefit others, until we reach the summit of perfect Buddhahood."

                                     Gampopa

 

"The stages of the bodhisattva path are the ripening of our inherent potential, each bhumi like a petal of a lotus opening, revealing our innate purity and wisdom. It is through the union of compassion and insight that the bodhisattva steadily ascends, embracing the immeasurable task of liberating all beings."

 

                                    Jamgon Kongtrul

Treasury of Knowledge

 

 

 

Let’s take a journey through the Ten Bhumis. In Buddhist view, having the good fortune and karma to encounter the following teachings is rare, a cause for rejoicing.

Bhumi One- The Joyous- we have already touched on in the previous chapter, but we will revisit it here in more detail and explanation, putting it in perspective with the rest of the Bhumis.

Bhumi One is the pivotal point for spiritual seekers, where we go from ordinary humans to advanced spiritual beings. It is the place many of us are looking for as our awakening. For this reason, it merits the most attention.

 

 

Bhumi One- The Joyous

I imagine Jesus’ words: Blessed are the pure in heart, for they shall see God, encompasses our realization in attaining the first bhumi, the Joyous One. We, as the spiritual journeyer at this stage, are overflowing with joy- the joy of seeing the path clearly for the first time, the realization that this journey is not just for ourselves, but for all beings.

Here, the stellar or higher civilization meaning of generosity has been truly grasped- a willingness and even desire to give away everything necessary to benefit other beings trapped in suffering. Everything seems possible for us as seekers when we have realized the clarity of this Divine Joy. It is here we awaken to the true nature of things; it is like taking our first breath after a lifetime of being held under water.

This is also where we first move into the irreversible path towards enlightenment, the full ecstatic actualization of the truth. We begin to step into the abilities of our future self-superpowers, remembering past lives, being clairvoyant,  seeing the karmic web of existence, and directly witnessing in ourselves and others, how the past shapes the present and the future.

It is here we become very clear on the intricate patterns of cause and effect, and with that knowledge, can unravel the knots of samsara, as well as point this out for others. We have become our own superhero- unstoppable and fearless, but without arrogance or pride. It is the opposite of a power trip- it is the ultimate natural and power filled humility.

Through practices of generosity, discipline, meditation, selfless service and patience, we mere humans can know ourselves as The Joyous, engendering this first bhumi.

A pivotal stage of the path, here we move from conceptual understanding to direct realization- a transition from an ordinary being to one who has entered the stream leading to enlightenment. We have become an advanced spiritual being, the hero of our own story. 

It marks the end of samsaric existence—experiencing our Earthly plane as a world of suffering and confusion—and the beginning of being here as a true bodhisattva. In this state, we become fully aware of the suffering of others, and, with a heart of compassion and a mind of wisdom, we are of the greatest benefit, participating in the evolutionary actions that advance all sentient beings.

 

 

 

 

Contemplation and Practice – Beyond Suffering

 

" At the stage of the First Bhumi, we break free from the chaotic loops of our own confused minds and tap into a state of collective wisdom, healing our mental illnesses. No longer lost in personal irrelevancy, we have gained the world through evolutionary action. At this point there is no turning back from the path to enlightenment."

 

< >What does it mean to us to reach a point on the path from which there is no turning back? That from this point forward, we will not again regress, falling back into samsara, but continue to evolve, without the burden of suffering our lives?Contemplate each day for at least 10 minutes, an aspect of the Ten Bhumis you resonate with. Jot down notes or insights arising for you.  < >Journaling: Write about the qualities of the bhumi you identify with most. How do you see these qualities developing in your life? What steps can you take to deepen this stage?

 

Contemplation and Practice: The Bhumis

As our capacity to care for others matures, we may notice how we assume greater responsibility and stewardship of others, and our planet. The devotion and selflessness of the Bodhisattvas described in the Ten Bhumis, can serve as inspiration as we contemplate and refine our conduct towards generosity and selflessness.

For example, when we become parents, our natural instincts to care for our children arise, reflecting a form of spiritual evolution. Through life's challenges, which require us to become more responsible, we grow, develop character, and cultivate wisdom and compassion.

A beautiful teaching that I contemplated in my early years as a Christian Mystic highlights this evolution towards morality. As Jesus of Nazareth said: 

 

"Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, though you are confused, know how to give good gifts to your children, how much more will your Father (enlightened guides) in heaven (Buddha-lands) give good gifts to those who ask?" (Matthew 7:9-11)

 

As we grow in our parental and vocational roles, we become better at caring for others. Buddhist cosmology and the Ten Bhumis teach that as we mature spiritually, we become stewards—bodhisattvas—dedicated to selflessly serving others who are suffering.

Progress along the Bhumis also demonstrates faith and trust, which are essential for spiritual evolution. Just as children instinctively trust their parents to care for them, spiritual beings cultivate faith and trust in higher, more advanced spiritual beings.

These beings, like good parents, offer us gifts that nurture and guide us. But before we can have faith and trust in higher beings, we must first recognize their existence and come to understand their role and nature of being, within the vast universe.

 

< >Through what roles in my life do I recognize my own awakening bodhisattva nature?  How can I celebrate my own growing ability to love others as a way I care for myself?How can I, as a practitioner, use teachings from the Ten Bhumis in my meditation or contemplations?

 

 

 

 

 

 

 

Eleven

 

Maybe this is Heaven

 

 

My vocation as managers of retreat centers started over two decades ago in a makeshift ashram of my first yogini teacher. I had just finished a cycle of practice trying to let go of the many judgments I viewed the world through, and was just beginning a cycle of practice as the Watcher, or witness. I had already been on a serious spiritual path for a decade by then but had not experienced much progress.

However, over that year, a beautiful new essence arose inside- boundless Joy. As I witnessed my world instead of trying to control it, I felt immense relief- immense joy and innocence. My reality was transforming.

One night, after negotiating a series of challenging situations with sangha members, I realized how instead of being troubled by the events of the day, I was instead kind of giddy. I began to see the humor and adventure in life—not just in it, but as it.

I jotted down some notes, which later turned into the following tongue-in-cheek essay as I worked on this book. Re-reading these reflections from years ago was an illuminating moment, reminding me of my transformation on the path and how much fun life became afterwards. In a state of compassionate bliss, and with a bit of creative license, I share this essay with you:

The alarm goes off at 7:30. It’s not really an alarm, it’s the sound of the morning bell announcing meditation, which I am already late for.  I have a fond memory of last night finding a bottle of a wonderful white wine that had rolled into a corner of the pantry as I was checking the live mouse traps.

Taking a few minutes to contemplate whether I have broken my monastic vows by drinking wine, I decide nothing is wrong with having some nice wine at the creek in celebration of liberating our terrified mouse prisoner. Since I am already late for meditation, I decide to go into the office to review new emails that have arrived, inspired to support our devoted sangha.

New email #1 is from Brian, who writes – “Hello, I am looking for an ashram to live in for the next five years while I maintain complete silence and seclusion. I just want to be able to read and meditate in a nice private room for five years, but would it be possible for you not to charge me as my meditation could be my payment.

“Of course, I am also amenable to a work trade and I am gifted with many skills and would even be willing to shovel shit as a trade, something no one else would want to do. Thank you and please respond unless you have already decided the answer is no.”

Now I wonder, why would anyone request a trade for something that hasn’t been in existence since the Middle Ages? Is Brian immortal like a vampire? Has he been in a coma since the 1400’s and just waking up doesn’t know about modern conveniences like plumbing? I move on.

Email #2 is from Clara, another previous resident who left our ashram after three months to live in a Santa Fe Hari-Krishna-like spiritual community that had offered her an abandoned building to live in for free. 

She writes – “Dear Ani, my spirit guides have asked me to write to you and ask if I can come next week for a few days to be on retreat which I really need right now to get away from this place. I have been making greeting cards which I can offer as payment or do other trade. I need to get away to a more spiritual place but also I am being thrown out, so maybe I can come back to live with you at the ashram? I can arrive on Wednesday.”

Clara lived with us last year mostly on trade, meaning basically for free, because I was worried if we didn’t take her in, she would freeze to death in the car she was living in.  While with us, our hospitality manager and I couldn’t seem to find a work trade that suited Clara for reasons I won’t get into, so she ended up making black “x’s” with a sharpie on the dishtowels that were being relegated to the rag pile.

Since most people who have since come to our ashram couldn’t figure out what the X meant, there are still many black X dishtowels in use in the kitchen. Still, to this day I will often go into the laundry room and when I see the dishtowels with black “x’s” I fondly think of Clara.

So, I then call Clara and she fills me in more on what is going on with her spirit guides and asks if I am able to hear them too. I tell her she can come stay with us for a bit- confirmation for her I was in fact hearing and listening to her guides. 

There are no other new emails, so I slip into the meditation room now quite late. When you are managing an ashram or monastery, no matter how hard you try to be invisible or blend in, people will notice you, especially in group meditation, and later comment to you about it. “I noticed you were late for meditation today.” “It looked like you fell asleep during meditation today.” Like that.

Suddenly group practice is over. The head director of the center- Lama Yeshe is joining me in the office and tells me he has a lecture he wants to give me. He proceeds with telling me I am too nice, that we are not running a homeless shelter, we need to pay the bills and not everyone can live here for trade, meaning free. He understands this has become a problem because I am very kind, but it is necessary to be more like a manager, and train and discipline staff and not let them do whatever they want, like they do now.

Does Lama Yeshe know about the conversation I just had with Clara? How could he unless Clara’s spirit guides have been talking to him too. I drift off in thought about how it seems there is a bit of chaos happening in the kitchen lately with cooks becoming friends, then close friends, then enemies, then yelling at each other and ultimately chasing each other around the butcher block.

Brought back to the present by my teacher asking, “Other dharma business talk?”,  I have no idea what to say. I am definitely not going to tell him about the recent call with Clara and agreeing to let her live here for a trade of her abstract greeting cards that are supposed to look like flowers but look more like stick figure dinosaurs.

My answer is, ‘oh, everything is fine” and Lama Yeshe looks satisfied.  Did I finish all that white wine last night? He puts on his winter hat that Mary, another resident, traded for her recent stay. It’s supposed to resemble a Tibetan Alpaca hat but looks more like a Pixar Minion with tails.

It's time to close the office for the day even though it is only noon. It is time for some contemplation, or maybe some rest. When guests do not see me show up for lunch, they will think I am in deep practice.  The truth is most of the time I don’t show up for things I am just sleeping. 

I turn the lights out and turn the phone off. I climb into my comforter. I think someday I will heed a friend’s guidance that it is time now to let my light shine. I wonder what this means.

Am I a little pinpoint of light in this big universe? Is everything okay out there in the universe and here in our little ashram? Maybe it’s all fine– stealing away some forgotten about good white wine, Clara’s black X dishtowels and dinosaur greeting cards, Lama Yeshe’s Minion hat – maybe this is exactly how it is supposed to be in a spiritual center. Maybe this is perfection.  Maybe this is heaven.