Post Vajrayana in Kampuchea

From the accomplished yogi’s POV, all types of love have the same essential nature: great bliss, same as all beings and phenomena. I figured this out when I went to express feelings for my spiritual friend from whom I’ve been separated the majority of time since we met. “Perhaps we’ve become a source of great bliss for each other—having this is necessary—and we can experience that bliss merely by thinking of each other. But I feel we also need, at times, to be physically in the same space.” Since before, and at the time of this writing, the focus of my Buddhist practice has been essentially realizing the co-emergent wisdom of supreme nonduality (the natural state beyond the base luminosity of mind, the Great Bliss of Wisdom indicated above) then the possibilities of it’s various ‘delivery systems’ is naturally of great interest to me.   Starting from the ‘outermost’ first, there are the 24 peeta power places of yogini adepts either born there, or arisen out of a compassionate need,...

   17/10/24   The famous Nepali Temple, which is uniquely (in ancient Varanasi) decorated with scenes from the Kama Sutra, is  arrived at by traveling through the Kashi Temple Corridor to the new tomb-like tourist plaza (with food court!) and then turning left. There you arrive at the juncture of Amrut Bhavan, Somnath Bhavan, and Triyambakeshwar Bhavan—the latter being the rare Nepali Shiva Temple. Across from the temple, toward the Ganga Ji river, there’s a vantage point of the Mani Khani Ghat, which roughly translates, ‘having left a gem on the steps [of the the burning-ghats.’] This suggests the loss of loved ones who are cremated there.   A three thousand year old flame is kept by a family who runs the ghat and that flame they use to ignite the wealthy and Brahmins’ pyres of sandalwood, on the highest platform. They also collect money for a lesser fire wood that’s three to five times cheaper for the lowest cast bodies that are burned on the river’s shore. At...

  5/12/22       The ‘Avalokiteshvara According to the Master Tsembupa Practice,’ an Unexcelled Yoga Tantra, is a ‘unified field’ approach to the plurality of deity practices in Tibet. It proliferated in the nineteenth century at the time of the Rime unification movement and was especially prevalent in Kham. His Eminence the third Deshung Tulku (Kunga Tenpei Nyima) of the Tharlam monastery in that region, given his ardent dedication to the above practice and to Chenrezig in general, is a most excellent exponent of the Rime Movement. Possessed of an encyclopedic knowledge of Buddha’s Dharma, as well as all things Tibetan, he was guided by the present era’s greatest practitioner, Ngawang Legpa Dorje Chang. I bow down and pay homage to both of these exceptional Gurus, who turned the Wheel of Dharma in degenerating times, fully acknowledging any success in gathering those two indispensable heaps, Merit and Wisdom, depends upon their kindness.       ...