My rating: 5 of 5 stars
This book offers stories from the life of Drukpa Kunley, along with some interspersed poetry. Kunley was a “mad sage” (a Nyönpa, as Tibetan Buddhists call such individuals) / tantric yogi of the Vajrayana Buddhist tradition who lived during the 15th and 16th centuries in Tibet and Bhutan. Today, his most well-known legacy is the phallic graffiti that is common in Bhutan (encouraging it, not drawing it all himself.) Kunley’s approach was definitely tantric and ran counter to the mainstream. By “tantric” I mean that he did not eschew those activities that mainstream religion seeks to prohibit, but rather saw them as a means to master the mind through mindful practice. So, as the Bhutanese phalluses might suggest, he often comes across as sex-obsessed as well as being a drunkard, but the whole idea of this crazy form of wisdom is to rise above the programming of societal convention, and to be free of all the little niggling value judgements that culture and religion impose on the world in order to see life through a less distorted lens.
I’m not qualified to speak to how well concepts are translated, but the book is readable and thought-provoking, and that’s enough for me. There’s humor throughout, as when Kunley tells the monks of the monastery he’s visiting that he has a friend who is an excellent singer, and then proceeds to bring a goat in to bleat for them. That said, those who are attached to the mainstream religious approach and who place a high value on societal conventions are likely to find much to be offended by in the carefree discussions of sex and the wild statements designed to shock people out of their stupors.
I enjoyed reading this book, found it full of interesting ideas, and would recommend it for anyone interested in the person or philosophy of Drukpa Kunley.
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My rating: 5 of 5 stars
This book provides exposition of the Four Seals (not to be confused with the more well-known Four Noble Truths.) As the title suggests, the author believes that accepting the truth of these four propositions is what distinguishes Buddhist from non-Buddhist (rather than many of the more well-known teachings and practices of Buddhism.)
The Four Seals are easily listed, but are challenging to intellectually grasp (hence the need for a book.) 1.) All compounded things are impermanent. 2.) All emotions are pain. 3.) All things have no inherent existence. 4.) Nirvana is beyond concepts. While I came away from the book with largely the same views on the Seals as when they were presented in the Introduction, I did learn a great deal, and had one epiphany (re: an explanation of Samsara and Nirvana.) [My own views remained: 1.) True to the best of my knowledge; 2.) This remains the most controversial teaching of the lot for me, even with elaborations. I think it does just what we should strive not to do, which is attach a value judgment to things; 3.) & 4.) I don’t know enough to have any firm opinion on these.
I found this book to be well-organized, highly readable, and to use humor and examples to good effect. While I remain “not a Buddhist,” the explanations in the book did move the needle on my way of thinking about a couple things. Along with Walpola Rahula’s What the Buddha Taught, I believe this book is an excellent means to gain greater understanding of an oft-misunderstood religion / philosophy. Check it out if you’re curious about whether you’re a Buddhist (whether or not your currently identify that way.)
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This book collects the lessons of two seminars on crazy wisdom taught by Chögyam Trungpa in 1972. “Crazy Wisdom” is an awakened state of mind that was taught by Padmasambhava – the teacher who introduced Buddhism to Tibet from India. The two seminars consist of six and seven lessons, respectively. These thirteen lessons make up the chapters of the book. Each chapter consists mostly of a text discussion of the topic at hand, but with an interview at the end in which the teacher is asked to clarify points mentioned in the text or that are relevant to the topic under discussion.
The book starts with differentiating two approaches: trying to live up to what one would like to be (i.e. spiritual materialism), and trying to live what one is. While the former is a widespread phenomenon across many religions, it’s dismissed as not all that productive. Along the way, the book discusses how being childlike, ruthless, hopeless, fearless, and in touch with death can all have beneficial effects on the mind. Of course, one has to go about such things in a proscribed manner as it’s emphasized that crazy wisdom and being crazy aren’t identical states (even if they may share similar appearances in some instances.)
Like many books on wisdom, this one offers a mix of profound insight and a sort of double speak used to make profound-sounding but ineffable statements, or logically inconsistent statements, seem true and / or thought-provoking. A philosophizing style is employed rather than narrative style, and so it can read a bit blandly.
There are a few notes and several line-drawn artworks in the Tibetan Buddhist style, but otherwise it’s a straightforward text.
I found this book to be intriguing and to offer interesting food-for-thought. It’s a short book, but may be a bit challenging for a reader without a background in Tibetan Buddhism, or in Buddhism in general. If you’re interested in Vajrayana Buddhism, you should give it a read.
Lucid dreaming is the act of becoming aware that one is in a dream while dreaming. It’s called “Dream Yoga” in some Eastern traditions (most notably, Tibetan [Vajrayana] Buddhism.) Many people pursue lucid dreaming because they find it just too cool to experience the world of dreams consciously, but — for those who don’t — the natural question is “why bother?” Well, it gives one an unprecedentedly vivid insight into one’s subconscious mind. [For those who are still wondering “why?” This post is probably not for you.]
Since I was young, I’ve occasionally experienced lucid dreams. But it wasn’t until recent years that I began a dream yoga practice — which I had discontinued until resuming it for this month’s study. Those unfamiliar lucid dreaming might wonder how one “practices” becoming aware that one is in a dream in the midst of dreaming. If one didn’t come to the table with a talent for lucidity in dreams, one can’t exactly do anything about it in the middle of REM sleep (rapid eye movement, when the bulk of dreaming occurs.) A dream yoga practice consists of actions one takes during the day to help facilitate becoming lucid during one’s dreams. These actions include:
- Journaling one’s dreams (i.e. writing down whatever one remembers of one’s dreams as soon as possible so that one builds the capacity to remember dreams, which can be ephemeral.)
- Doing reality checks in waking life whenever one notices anything that has an unreal quality about it. This is done in an attempt to train your brain’s BS detector — that’s obviously not how neuroscientists refer to it, but in waking consciousness we have a potent ability to notice and focus our attention on apparent incongruities. The parts of the brain that manage that responsiveness tend to be down for the count during sleep. Hence, in a dream one can walk out of one’s bedroom onto the Serengeti Plains without a second thought. So you are attempting to train your brain to become aware when the anomalous takes place. If it works right, you will begin to do the reality checks in your dreams as well. Of course, real life offers much more subtle seeming incongruities, hence the need to be on the look out for them. There are two approaches to reality check with which I’m familiar. The one I use is to count my fingers, and then flip my hand over and count them again. In a waking state, I always have five digits during counts. In dreams, my hand does some funky stuff. An alternate method is to look at a clock or watch, look away, and then look back at it. In real life, only a second or two will have passed, but in a dream the times will likely be entirely different.
- Bedtime resolutions to remember one’s dreams and to become lucid during them. For yogis and yoginis, this is like a sankalpa, a resolution that one repeats during yoga nidra (“yogic sleep,” a yogic relaxation and mind development technique that — ironically — doesn’t involve sleep but rather a prolonged hypnogogic state [between waking and sleep.]) The resolution should be a short statement without negation that is repeated exactly the same way several times.
- Meditative practices that recall dream settings. One practice that I stumbled onto is done in a meditative state. When my conscious mind quieted and I was experiencing subconscious imagery, I found that I could remember many more of the settings in which dreams take place. I have a lot of recurring settings for dreams. [Typical of dreams, these places don’t always look exactly the same, but they feel like they are meant to be the same place.]
Long story short, one is doing two basic things in the practice of dream yoga. First, you’re trying to remember your dreams better. As I suggested, you could be becoming lucid in dreams every night, but if you don’t remember them you’re not gaining any conscious insights from them. Second, you’re trying to recognize the dream state by way of the bizarre incongruities that take place in dreams.
I should point out that mine is a bare bones practice, there are other activities one can do as well. Really hardcore practitioners set alarms in an attempt to wake themselves up in the midst of a dream. This allows them to remember dreams better and to help them become aware they are in a dream when they return to the dream after going back to sleep. This isn’t so far fetched as it might sound. We tend to dream in cycles of around 90 minutes and proceed through the same sequence of mind states from waking consciousness through hypnogogic state through various stages of sleep into a hypnopompic state and the back to waking consciousness. So, there is a degree of predictability on which to base one’s alarm estimate. I’m not so keen on disrupting my sleep. [Part of the reason that I discontinued practice is that I found I really only remembered lucid dreams when my sleep was troubled. (Usually it is not so much “troubled” as I when I’m sleeping lightly because I’ve slept longer than usual — e.g. occasionally oversleeping on the weekend.) If I sleep like a baby, I typically don’t remember lucid dreams — that doesn’t mean I’m not having them, but I wouldn’t know if I did.]
Even though a dream yoga practice has often seemed to have little influence on my having [or, perhaps more accurately, remembering] lucid dreams, this month I’ve had five that I remembered — a couple of which I only remembered the in-dream reality check (counting fingers.) [A warning to would-be lucid dreamers, its possible to wake yourself up with the excitement of becoming aware that you are in a dream.] I’ve been consistently journaling and have picked up doing more reality checks. [Bangalore is a great place for this because it’s in constant flux, so I’m forever having “was that there yesterday” moments and “has that looked like that for the past five years” moments as I move about the town.]
It’s been fun coming back to this practice. I’m one of those who doesn’t really need another reason for trying to dream lucidly other than the fact that I’m so in awe of being in a dream and knowing that anything my mind can conjure might come next. Still, the lucid dreams I’ve had this month have offered some interesting features to contemplate the meaning of, including: faceless people, being on some kind of backward moving speed-walk while I tried to go investigate a scene in front of me, and something akin to being in a video game.
I’m leaning toward doing a short stint of sleep deprivation for next month, if I can find two days or so to safely give it a try (i.e. no need to drive or do anything else requiring fresh faculties.) I’ve gone about 54 hours without sleep before (not for its own sake, but because of the situation at hand,) and know it can have some interesting effects.
Fudō-Myōō is the name used by Japanese Vajrayana Buddhists for the wrathful deity otherwise known as Acala [the Wisdom King.]