Introduction to Tantra: The Transformation of Desire by Lama Thubten Yeshe, Philip Glass Read Free Book Online
Authors: Lama Thubten Yeshe, Philip Glass
essentially pure nature can function uninterruptedly. Then, when we employ the tantric techniques of visualizing ourselves as a deity, we will not be pretending. Rather, we will be bringing to the surface the inner, divine qualities that have always existed within the depths of our being.
The methods for creating this necessary space are contained in the various prerequisites for the practice of tantra. If we attempt to use the extremely powerful transformational energies of tantra without first training in these prerequisites, or preliminaries, there is no way our practice will be successful.
Instead, we may even do great harm to ourselves. A powerful jet plane may be the fastest way of getting from one place to another, but if someone without any training is put into the pilot seat the result will be nothing but disaster.
Similarly, although tantra is the speediest vehicle for reaching complete fulfillment, practicing its methods without first preparing our body and mind would be extremely reckless, showing deep ignorance of the entire purpose of tantra.
5
Eme rging f rom Dissa tisf a c tion
THE MAJOR PREREQUISITES for the practice of tantra—commonly called the three principal aspects of the sutra vehicle to enlightenment—are renunciation, the dedicated heart of bodhichitta, and the correct view of emptiness. Here, to emphasize that the cultivation of these three states of mind creates the space in which tantric transformation can take place, we discuss them under the chapter headings emerging, opening, and dissolving.
First comes renunciation: the mind emerging from its ordinary, limiting preoccupations and taking an interest instead in realizing its unlimited, completely liberated potential.
WH AT I S RENUNCI ATI ON?
Some of the preliminary methods for making space within our mind have been mentioned already. For example, tantra can only be practiced effectively once we have become disillusioned with our ordinary way of grasping at sensory desires. We must have a deep, heartfelt understanding that such grasping never leads to satisfaction but only to pain and disappointment. If we fail to see how our ordinary attachment to pleasure binds us tightly to the wheel of repeated disappointment (samsara), we will make the same mistakes with tantra that we have been making in our ordinary pursuits of happiness.
Whenever we experience a blissful sensation as a result of our practice, we will grasp at it as something self-existent and definitely capable of giving us endless enjoyment. Like a spider waiting for a fly, we will pounce greedily onto whatever attractive experience comes along. Trying to squeeze pleasure out of things in this way is completely deluded and as long as we have such an unrealistic attitude we will never know true satisfaction. If we do not let go of this grasping attitude we will unintentionally turn tantra into yet another meaningless journey around in circles.
So, first of all, we need to develop a certain amount of renunciation. Because renunciation is often confused with the fearful, rejecting state of mind I criticized earlier, perhaps I will start by describing what renunciation is not.
If a situation is difficult, we can renounce it by giving it up or avoiding it; this may be called renunciation but it is not the renunciation of samsara. Or perhaps our heart is broken because we fought with our friend, so we move to another city to escape further pain. Again, this is not renunciation. Or perhaps we cannot cope with society any longer so we run away into the bush declaring, “I renounce worldly life completely!” By living like an animal without any of the conveniences of civilization we are certainly renouncing something, but this is still not true renunciation.
We may think that renunciation has something to do with religious observance, that by studying spiritual teachings and practicing meditation we are a true renunciate. But this is not
The methods for creating this necessary space are contained in the various prerequisites for the practice of tantra. If we attempt to use the extremely powerful transformational energies of tantra without first training in these prerequisites, or preliminaries, there is no way our practice will be successful.
Instead, we may even do great harm to ourselves. A powerful jet plane may be the fastest way of getting from one place to another, but if someone without any training is put into the pilot seat the result will be nothing but disaster.
Similarly, although tantra is the speediest vehicle for reaching complete fulfillment, practicing its methods without first preparing our body and mind would be extremely reckless, showing deep ignorance of the entire purpose of tantra.
5
Eme rging f rom Dissa tisf a c tion
THE MAJOR PREREQUISITES for the practice of tantra—commonly called the three principal aspects of the sutra vehicle to enlightenment—are renunciation, the dedicated heart of bodhichitta, and the correct view of emptiness. Here, to emphasize that the cultivation of these three states of mind creates the space in which tantric transformation can take place, we discuss them under the chapter headings emerging, opening, and dissolving.
First comes renunciation: the mind emerging from its ordinary, limiting preoccupations and taking an interest instead in realizing its unlimited, completely liberated potential.
WH AT I S RENUNCI ATI ON?
Some of the preliminary methods for making space within our mind have been mentioned already. For example, tantra can only be practiced effectively once we have become disillusioned with our ordinary way of grasping at sensory desires. We must have a deep, heartfelt understanding that such grasping never leads to satisfaction but only to pain and disappointment. If we fail to see how our ordinary attachment to pleasure binds us tightly to the wheel of repeated disappointment (samsara), we will make the same mistakes with tantra that we have been making in our ordinary pursuits of happiness.
Whenever we experience a blissful sensation as a result of our practice, we will grasp at it as something self-existent and definitely capable of giving us endless enjoyment. Like a spider waiting for a fly, we will pounce greedily onto whatever attractive experience comes along. Trying to squeeze pleasure out of things in this way is completely deluded and as long as we have such an unrealistic attitude we will never know true satisfaction. If we do not let go of this grasping attitude we will unintentionally turn tantra into yet another meaningless journey around in circles.
So, first of all, we need to develop a certain amount of renunciation. Because renunciation is often confused with the fearful, rejecting state of mind I criticized earlier, perhaps I will start by describing what renunciation is not.
If a situation is difficult, we can renounce it by giving it up or avoiding it; this may be called renunciation but it is not the renunciation of samsara. Or perhaps our heart is broken because we fought with our friend, so we move to another city to escape further pain. Again, this is not renunciation. Or perhaps we cannot cope with society any longer so we run away into the bush declaring, “I renounce worldly life completely!” By living like an animal without any of the conveniences of civilization we are certainly renouncing something, but this is still not true renunciation.
We may think that renunciation has something to do with religious observance, that by studying spiritual teachings and practicing meditation we are a true renunciate. But this is not
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