Grebenshchikov's attitude towards Lama Ole Nidal. BBC Russian Service – Information Services
1. Is there any difference between non-Buddhist parents and Buddhist parents?
Lama Ole Nydahl: The most important thing is what kind of connections - good and bad - that unite the family. If, as is often the case, they are varied - both sweet and bitter - then Buddhist non-dual education, of course, brings the fastest possible development. The ability to say “both/and” instead of “either/or” is a great asset.
2. What is the most important thing to give to children?
Lama Ole Nydahl: A fundamental trust that life has meaning, as well as an understanding of the law of cause and effect and confidence that parents and their values in life are unshakable. Understanding that every moment, here and now, we, in accordance with our abilities, create our future, turns us into generous people who think about others.
3. Is it necessary to raise children “the Buddhist way” or is it better to wait until they start asking questions themselves?
Lama Ole Nydahl: Everything should happen as naturally and without pressure as possible. If kids feel that their parents can answer questions that others avoid, they will be proud of them. The greatest influence on children is the daily behavior of parents. No special Buddhist seal is needed here. Often they just like it when their parents meditate and sit next to them. Later we can explain what exactly we are doing and why. Pets also willingly join us; they enjoy the waves that the brain emits during meditation.
4. When it comes to why parents are not Christians and what Buddhism means, kids often don’t know how to explain it. How much can parents allow their child to differ from his peers in kindergarten and school?
Lama Ole Nydahl: The child should be told that all people eat, wear, think and do different things and that if they behave well, it only brings benefit to society.
()
- July 21st, 2019 , 08:55 pm
The Buddha's ability to protect is very important, because when you enter the spiritual path, impressions that have been there since beginningless times emerge from the storage consciousness. Negative impressions that would otherwise surface as midlife crises or difficulties associated with old age, illness and death are removed. The faster and more effective this path of development is, the more everything is scraped out of the subconscious. When all this comes up in a completely random way, it is easy to lose clarity and not understand what is happening. This happens very often when people open their minds through drugs or other strong experiences. Then things may happen that they cannot handle because they have no control over them.
Defenders in our lives remove all those situations that are not necessary for our development, since they are just meaningless problems. However, what we need in order to become more human and develop further, they constantly “lay out on the table” of the mind in such a way that we can learn as much as possible. The stronger the internal development, the more everything flows from within and the more important the protective energies.
In accordance with the blessings and initiations we have received, we are surrounded by a field of power of the Protectors.
()
- May 15th, 2018 , 07:39 am
Vajrayana is only suitable for those who feel responsible
for universal human values and wants to know how things really are.
Ole Nydahl
- November 8th, 2017 , 08:49 pm
- October 12th, 2017 , 03:25 pm
What happens when you start working with your whole mind through meditation and relaxation in your own mind? All other aspects also begin to develop. It’s funny then to see how completely smart, sensible and very effective people They begin to go through all the same levels (as in childhood - approx.) in their development, but it now affects all aspects of the mind. While all the frozen qualities are released and revealed, many things that were not allowed to develop and many feelings associated with these stages are also released.
First there is a certain magical state: the mantra will give everything. Of course, as long as karma is good and a person is faithful to his connection, it gives everything. Then the person begins to project all the feelings he had about his parents onto the Lama. Different types attachments: “He looks at me, he doesn’t look at me,” “He loves me, he doesn’t love me”—all these things. Then there is a period of rejection, which most children go through around the age of two, I think: “I know better than him,” “He made a mistake,” etc. And one day, in the midst of all sorts of developmental stages, you suddenly realize that Lama, in general - that's a good person. He works very hard, loves you, thinks more of you than himself, and in fact also knows better, at least within the area he is working with, which is the nature of the mind. And then we become colleagues on the path, working together. And it's useful. The right look development.
If the karmic connections are very strong, you can cut through these things very quickly. ()
- March 20th, 2017 , 07:47 am
Check whether people are developing in the freedom they receive, or whether they are using the new space to perpetuate bad habits.
Empathy without any meaning is the behavior when you allow people to become entrenched in their negative or stupid ideas. This is not useful for them at all.
Most best advice says the old German proverb: “What doesn’t kill me will make me stronger.” The most difficult school best school, and the best and fastest way is through endurance.
Lama Ole Nydahl turned 76 yesterday. He is one of the few Westerners to be fully qualified as a lama and meditation teacher in the Karma Kagyu Buddhist tradition.
In 1969, Ole Nydahl and his wife Hannah became the first Western disciples of His Holiness the Sixteenth Gyalwa Karmapa. For three years, Ole Nydahl studied Buddhist philosophy and underwent intensive meditation training. After completing his studies, at the request of the Karmapa, he began to teach Buddhism in Europe. Since then, Lama Ole has continuously conveyed the blessings of the lineage - he makes annual lecture tours, giving lectures and conducting meditation courses.
In 2015, Lama Ole Nydahl received the UNESCO Association Award for promoting intercultural dialogue and peaceful coexistence. The award was also intended for Hannah Nydahl, who passed away in 2007. The award was also given for the significant contribution of Lama Ole Nydahl and his wife Hannah to freedom of speech, mind, religion and personality; for the active expression of compassion in the pursuit of peace and prosperity.
In 2016, Lama Ole Nydahl was awarded the Order of the Agvan Dorzhiev Foundation for spreading the teachings of Buddha throughout the world, creating about 700 Buddhist centers in many countries, and bringing timeless benefits to a huge number of people. The first such order was awarded to the 14th Dalai Lama in 2014.
From Lama Ole Nydahl's answers to questions:
— What does it mean to “trust space”?
To be here and now. Not to hope, not to fear, not to live in the past or future, but to be fully aware of what the mind is in this moment. We are looking for that which is between thoughts, behind thoughts, that which knows thoughts. This is what becomes enlightened.
“The depth of the Slavic mind”, M., 2014
- December 6th, 2016 , 10:05 am
How to keep your energy levels high?
- Just decide that you are enjoying it. It's a matter of your decision. Tell yourself: “This is exactly what I wanted.” Otherwise, you will never have the stability and inner abundance to help others. Energy comes from energy, happiness comes from happiness, it is a matter of motivation and the decision to be happy.
Lama Ole Nydahl
- February 20th, 2016 , 08:21 pm
Dukkar, the White Umbrella, is very closely related to the Buddha and is called his “daughter of the heart.” Her mantra was not spoken by anyone. It simply appeared at the very moment when Dukkar emerged from the ushnisha, the knot on the top of the Buddha's head. ()
- December 20th, 2014 , 05:46 pm
These are the instructions of Lama Ole about the Protectors:
The Buddha's ability to protect is very important, because when you enter the spiritual path, impressions that have been there since beginningless times emerge from the storage consciousness. Negative impressions that would otherwise surface as midlife crises or difficulties associated with old age, illness and death are removed. The faster and more effective this path of development is, the more everything is scraped out of the subconscious. When all this comes up in a completely random way, it is easy to lose clarity and not understand what is happening. This happens very often when people open their minds through drugs or other strong experiences. Then things may happen that they cannot handle because they have no control over them.
03:53 pm
Recently, a tradition of Western reincarnation has emerged. The Dalai Lama has said many times that he will not be reborn in occupied Tibet, and there are rumors that he may be reborn in the West. Tell us about non-Tibetan tulkus.
There are capable children among them. They often remember a lot, but they have to receive a traditional Buddhist and Tibetan education. I'd say this makes them too soft for the job. I am apparently the only one who bangs a hammer on the table and says, “We will do it this way and not otherwise.” I'm probably the only one who, like a child, says exactly what he thinks. There are times when a person must say or do something.
We've lost a few young ones tulku, because Tibetan education system is based on learning texts by heart, and this is not very inspiring for young men. Two of them left us for skateboarding - one tulku from New York and another from Los Angeles. They didn't want to cram - they were interested in learning how to quickly move across the street. Young people in the West like to work at all levels, not just learn something by heart.
Tibet is 600 years behind the West. By trying to do everything the way they do in that culture, we create sacred cows. The way of life is different here, they work differently and raise children differently. Young tulku must communicate and become strong; this is truly important. They must be able to say directly what needs to be done. Most Tibetan teachers are now elderly and cannot always act like this. That's why they are happy when we take on the work. Westerners have a lot of devotion and often say, “I must do everything just like my teacher.” But their teachers are not at all opposed to students using more modern means and approaches.
Ole Nydahl
Ole Nydahl(born March 19, 1941), according to His Holiness Shamar Rinpoche and Khenpo Chödrag, speaking on behalf of the Buddhist institutions of the Gyalwa Karmapa, is a teacher of Diamond Way Buddhism, a Lama. Ole Nydahl transmits the teachings of the Karma Kagyu school in a form adapted for Europeans, trying to separate the cultural Tibetans layers from the essence of Buddhist teachings. Karma Kagyu is a sub-school of Kagyu - one of the four major Vajrayana schools of Tibetan Buddhism. Since the early 1970s, Ole Nydahl has been traveling, giving lectures, courses, and establishing “Diamond Way Buddhist centers.”
Learning and Encountering Buddhism
Ole Nydahl grew up in Denmark. From 1960 to 1969 he studied at the University of Copenhagen, and several semesters in Tübingen and Munich in Germany. Main subjects: philosophy, English and German languages.
In 1961 he met his future wife Hannah. After their wedding in 1968, they went on a honeymoon to Nepal, where they met their first Buddhist teacher, Lopen Tsechu Rinpoche, a Lama of the Drukpa Kagyu school. On their next trip they meet and become the first Western disciples of the Sixteenth Karmapa, Rangjung Rigpe Dorje, head of the Karma Kagyu school.
Ole and Hanna Nydahl become close disciples of the Sixteenth Karmapa. At the same time, they meet other Kagyu teachers such as Kalu Rinpoche, Kunzig Shamarpa, Jamgon Kongtrul Rinpoche, Situ Rinpoche and others. Both also became disciples of Lopen Tsechu Rinpoche and Künzig Shamarpa. Ole and Hanna Nydahl underwent traditional Buddhist education under the guidance of Kalu Rinpoche. As close disciples of the Sixteenth Karmapa, they also received many teachings, empowerments and transmissions informally.
Title "Lama"
There are doubts in Buddhist circles about the justification of using the Tibetan title “Lama” for Ole Nydahl. Ole Nydahl did not practice the traditionally necessary source? for Lama a 3-year retreat. [ http://www.dharmawiki.ru/index.php/Karma_Chöchog Khenpo Karma Chöchog Gawa Dorje] comments on this thesis as follows: ““Lama” is simply a name for a teacher, a spiritual teacher, in Sanskrit - a Guru. The tradition of retreats of three years and three months appeared later, much later than the word “Lama” for a spiritual teacher. There are many Lamas who have not completed the three-year retreat.”
Some critics also point out that Ole Nydahl's clear and unambiguous political position on a number of issues does not correspond to the image of a Buddhist Teacher. source? It is also mentioned that during the life of the EU, the 16th Karmapa, Ole Nydahl's "native" Buddhist teacher, did not publicly call him Lama.
However, despite the above doubts and discussions, in the opinion of His Holiness Shamar Rinpoche, the second Lama in the hierarchy of the Karma Kagyu school, and in the conclusion of Khenpo Chödrag, Ole Nydahl is a qualified Buddhist teacher, Lama. Shamar Rinpoche mentions Ole Nydahl as a "Buddhist Master" who "transmits the blessings and teachings of the Kagyu lineage" (1983) document 2 on Ole Nydahl's website [ ]] and indicates that it is "quite appropriate" for him to "hold the title of Lama" (2006) document 3 on Ole Nydahl's website [ http://www.lama-ole-nydahl.org/olesite/pages/person/dokuments.html]]. On the official website of His Holiness the Seventeenth Gyalwa Karmapa Thaye Dorje [ cite web
url =http://www.karmapa-news.org/
title = Karmapa News
lang = en
accessdate = 11-06-2008] Ole Nydahl is referred to as Lama in all publications. The Gyalwa Karmapa addresses him in the same way at all meetings.
Diamond Road Centers
Ole Nydahl himself and Khenpo Chödrag report that the Sixteenth Karmapa instructed him to establish Karma Kagyu centers in the west. Document 1 on Ole Nydahl's website [ http://www.lama-ole-nydahl.org/olesite/pages/person/dokuments.html], ([http://www.buddhism.ru/teachers/ole.php Russian translation])] Since 1973, he has been traveling giving lectures. Soon the first meditation center was formed in Copenhagen, which was subsequently visited by the Fourteenth Dalai Lama Tenzin Gyatso. In 1974, 1976, 1977 and 1980, the Sixteenth Karmapa visited centers in Europe and the USA. In January 2000, the Seventeenth Karmapa Thaye Dorje's first tour of the European centers founded by Ole Nydahl took place.
The centers founded by Ole Nydahl are called the Diamond Way Centers of the Karma Kagyu school. The Diamond Way is a variant translation from Sanskrit of the term Vajrayana.
Beginning in the 1970s, Ole Nydahl and his wife Hannah founded more than 500 Buddhist meditation groups in Central and Western Europe, Asia, America, Australia and South Africa. Ole Nydahl prefers not to give lectures or open Diamond Way meditation centers in countries where the population is predominantly Muslim. In his opinion, he would not be able to effectively protect his students in these countries in the event of oppression - even in those countries of the Middle East and North Africa where there is no oppression and other Buddhist centers coexist with Islam [ List of Buddhist groups in the Middle East and North Africa [http://board.buddhist.ru/showthread.php?t=10932]]. Thus, despite the existence of Buddhist centers in the "Islamic world", Ole Nydahl argues that opening centers there would be an irresponsible step on his part. The exception seems to be the traditionally Muslim republics of the Russian Federation and the former USSR: Kazakhstan, Kyrgyzstan and Bashkortostan, where there are groups that have received the blessing of Ole Nydahl.
In Russia there are 62 centers and meditation groups opened with the blessing of Ole Nydahl.
Teaching activities
Ole Nydahl travels continuously various countries, teaching his students, as well as people interested in Buddhism. The purpose of Ole Nydahl's courses on various topics such as Mahamudra (Great Seal) [ Root text – Mahamudra of the Third Karmapa Rangjung Dorje, commentary by Ole Nydahl. ISBN 5-94303-002-6] – to promote a deeper understanding of Diamond Way Buddhism.
Since 1978, Ole Nydahl has written several books about Buddhism, some of them autobiographical. Some of his books have been published in Russian. For people starting to practice, Ole Nydahl does not recommend reading texts on the Vajrayana topic of other Lamas (both other Vajrayana schools and within the framework of the texts of the Karma Kagyu school). He explains this by saying that it is better to understand one thing well than to get confused about many things. IN different schools Such terms are used in different senses, which sometimes escapes the attention of novice Buddhists.
Ole Nydahl's disciples are, without exception, lay people who live primarily in Western culture. Traditional Buddhist education with the adoption of a vow of celibacy, according to Ole Nydahl, is more suitable for life in a monastery, but not for the lifestyle in Western society.
Ole Nydahl supports Trinley Thaye Dorje on the issue of recognition of the Seventeenth Karmapa.
Criticism
Ole Nydahl is one of the supporters of Karmapa Thaye Dorje on the controversial issue of identifying the Seventeenth Karmapa. According to the position of Ole Nydahl and the second most important lama in the Karma Kagyu school - Kunzig Shamar Rinpoche - the Dalai Lama is not authorized to recognize (and has never previously participated in recognizing) the head of the Karma Kagyu lineage of Tibetan Buddhism. Testimony of Professor Jeffrey Brian Samuel, Lama vs. Hope and Ors, CIV-2004-404-001363, Supreme Court New Zealand (Auckland), November 11, 2004, given in the case of a dispute over the ownership of property used as a Karma Kagyu Buddhist center. (denies the claim that there is historical precedent for the Karmapa being recognized by the Dalai Lama) [ http://www.karmapa.org.nz/articles/2005/geoffreysamuel.pdf]] Court decision, Lama vs. Hope and Ors, CIV-2004-404-001363, Supreme Court of New Zealand (Auckland), 10 March 2005. The case was decided in favor of the plaintiff, Beru Khyentse Rinpoche, on the evidence of Geoffrey Samuel (see above [ http://www.rigpedorje.com/court/lamavhope.pdf]] The 14th Dalai Lama confirmed the recognition of Urgyen Trinley Dorje as Karmapa at the request of Situ Rinpoche and Gyaltsab Rinpoche. [ Ken Jolmes, "Karmapa", page 56, ISBN 3-89568-027-3]
Oliver Freiberger, research fellow at the University of Texas at Austin, [ [ http://www.utexas.edu/research/eureka/faculty/view.php?pid=2284 EUREKA | Faculty | Oliver Freiberger]] indicates that there is a "constant debate" Oliver Freiberger, Department of Religious Studies, University of Bayreuth, Germany, in "Inter-Buddhist and inter-religious relations", see [ http://www.globalbuddhism.org/2/freiberger011.html]] regarding Ole Nydahl. Freiberger reports that the German Buddhist Union's Lotusblatter magazine states that Nydahl's statements and activities offend some German Buddhists who believe his behavior is unbecoming of a Buddhist teacher. “Nydahl is accused not only of opinionated and militaristic speeches, but also of being a right-winger, racist, sexist and hostile to foreigners. His unusual activities (such as bungee jumping, parachuting, riding high-speed motorcycles) also irritate Buddhists who are not his disciples - regardless of whether they belong to the Karma Kagyu school." [ German Buddhist Union (DBU) Magazine Lotusbl?tter 13, no. 4, , 64f.] [Lotusbl?tter 14, no. 1, , 56-61] Ole Nydahl evokes the same attitude among a number of Russian Buddhists who are not his disciples.
Martin Baumann, a professor at the University of Bern (Switzerland), noted in an interview (2005) that critics accuse Ole Nydahl of teaching “Buddhism-lite” or “instant Buddhism” and that he agrees with this when he hears some “suspiciously superficial phrases” Nidal.Baumann, Martin 2005: Interview "Neue Luzerner Zeitung", 04/11/2005, [ http://www.religionenlu.ch/pdf/2005-11-04.pdf “Eine Art Buddhismus Light?”]].
In Buddhism, it is forbidden to kill living beings, but Ole Nydahl allows abortion if it is prescribed for medical reasons to preserve the life of the mother or is associated with defects in the development of the fetus. When asked about the dangers of abortion, he answers the following: “There are many families who would like to have children, but cannot have them. If the child is clearly handicapped, ask the doctor what he thinks. But if the child is clearly healthy, then don’t kill him, give him to someone who clearly wants a child.” [ Olga Zaets. Article based on materials from a lecture by Ole Nydahl (2000, Russia) [http://religion.ng.ru/facts/2000-02-09/2_nidal.html]]
Criticism of the courses
Despite support for Ole Nydahl's activities from Künzig Shamar Rinpoche and Gyalwa Karmapa Thaye Dorje, some observers? note the differences in Ole Nydahl's style and practice from traditional ones:
* The Ole Nydahl Course does not include Mahamudra itself (including initiation and corresponding practice), but only lectures are given that comment on the poetic description of Mahamudra compiled by the Third Karmapa Rangjung Dorje.
* In 1972, Ole Nydahl received the transmission of Phowa practice from Lama Ayang Rinpoche of the Drikung Kagyu school. Ole taught the first Phowa course in 1987. Ole Nydahl conducts Phowa courses that are different from the one he received from Lama Ayang Rinpoche (traditionally, the practice of Phowa is associated with a vow to practice Phowa 2 times a month and Tsog Amitabha or Milarepa once a year, which Ole Nydahl does not talk about). Ole Nydahl explains that he stopped using the transmission received from Ayang Rinpoche because in 1983 the latter took a political position different from that of Künzig Shamarpa. After this, Ole Nydahl abandoned the Phowa lineage received from Ayang Rinpoche and received Phowa practice through the Nyingma school lineage from Lama Tenga Rinpoche.
* Ole Nydahl began to organize three-day seminars on the practice of Phowa, simplifying the traditional forms (without requiring the corresponding tantric initiation and vows, limiting himself to three days instead of the traditional seven). The correctness of this simplification has caused controversy in Buddhist circles.
Ole Nydahl's position on Islam
Ole Nydahl's position towards Islam and Muslims has been seriously criticized; he has repeatedly made politically incorrect statements, which were also regarded by critics as racist and xenophobic [ Lotusbl?tter 13, no. 4, , 64f., and Lotusbl?tter 14, no. 1, , 56-61)].
Here are some examples of similar statements from Ole Nydahl:
* In one published interview, he stated, “I have two concerns for the world: overpopulation and Islam. These two things can destroy a world that could otherwise be a beautiful place.” He explains that "men who suppress women are likely to become suppressed women in the next life" [ Duh?rov?, Bibi?na.[ http://www.praguepost.com/articles/2007/07/11/ace-of-diamonds.php Ace of Diamonds: A conversation with Lama Ole Nydahl] in "The Prague Post", July 11, 2007.].
* “And also, I think they need to make sure that some Arabs live with each other also, who don’t like each other, it’s very simple. So that they would always fight with each other..." [ ]
* “Question: – Countries with bad karma?
*: Answer (Ole Nydahl): – Africa and Muslim countries, everyone there is unhappy. Also, if you look at all the Muslim republics, there is a lot of anger. It is simply the kind of faith that keeps people angry and makes them fight. Also in Africa there is very bad karma. Everywhere. A quarter to twenty-three percent of all black men between 20 and 30 years of age are now in prison." [ Ole Nydahl. Questions and answers at Phowa July 7-8, 1992 [http://praktika.narod.ru/budd/book/nidal-phowa92.htm]]
* “In fact, all races in the world have been above and below except the Slavs. All. At first it was all southern countries. First Africa, then China, then many other places, then it was the Romans, now the Germans. But we are already in decline. We fill our cities with people who do not belong to our culture... When the Germanic culture falls, the only race in the world that has not yet risen is the Slavs. It is you. Your big problem is that you are aggressive towards yourself. You always beat yourself up." [ Ole Nydahl. Questions and answers at Phowa July 7-8, 1992 [http://praktika.narod.ru/budd/book/nidal-phowa92.htm]]
: “I think you will be smart enough to create a strong connection with Europe and cut off the Muslim republics...” [ Ole Nydahl. Questions and answers at Phowa July 7-8, 1992 [http://praktika.narod.ru/budd/book/nidal-phowa92.htm]]
Responses to criticism
Regarding his anti-Islamic position, Ole Nydahl says that this position is the personal opinion of an experienced, well-traveled person, and is not directly related to Buddhist teachings. Ole Nydahl explains that he also uses criticism of Islam as an upaya to test students' ability to think independently.
When asked whether discussing social and political problems is the task of a Buddhist teacher, Ole Nydahl answers: “... If people who can see the future do not speak, then they are irresponsible. I always say, “I don’t need to be popular, but I guess I’m right.” Interview with Ole Nydahl [ http://www.diamondway-teachings.org/content/olenydahl/text/bt4ole.html]]: “... The teacher must do what he says. He should also not simply avoid controversial topics, but point out the causes of future troubles, such as overpopulation in ghettos and poor countries and the rise of Islam. If a teacher talks sweet nonsense all the time, then he is not protecting his students. He must be prepared to offend some people. This is his responsibility." [ Learning in a Total Way: Teacher – Student Relationship [http://www.lama-ole-nydahl.org/olesite/pages/dway/teacherstudent.html] ]
Supporters of Ole Nydahl point out that he often says: “the best approach to the world's problems is to pay poor families, especially women, so that they do not have more than 1-2 children and help them educate these children”:: “... Can you imagine what a relief it is when you can go to Africa and meet healthy, free and educated people, like in our current societies?”
In response to criticism that the teachings are superficial, Ole Nydahl says: “Learned people make simple things complex, but yogis make complex things simple” (Oral Teachings, Hamburg (Germany) December 29, 2007).
title = A modern introduction to the teachings of the Buddha. What everything is
original = Wie die Dinge sind. Eine zeitgem??e Einf?hrung in die Lehre Buddhas
edition = 1st edition
place = St. Petersburg.
publishing house = Peter
pages = 160
title = Fundamental Exercises
edition =
place = St. Petersburg.
publishing house = Diamond Way
pages = 176
title = Six Liberating Actions
original = The Six Liberating Actions
edition =
place = St. Petersburg.
publishing house = Diamond Way
pages = 32
title = Great Seal. The space and joy are limitless. The Mahamudra View of Diamond Way Buddhism
original = The Great Seal. Limitless Space and Joy. The Mahamudra View of Diamond Way Buddhism
edition = 3rd edition
place = St. Petersburg.
publishing house = Diamond Way
pages = 248
title = Discovery of the Diamond Way
original = Entering the Diamond Way
edition = 4th edition
place = St. Petersburg.
publishing house = Diamond Way
pages = 296
title = Riding the Tiger
edition =
place = St. Petersburg.
publishing house = Diamond Way
pages = 494
* [http://www.lama-ole-nydahl.org Personal website] ref-en
* [http://www.buddhism.ru/ Diamond Way Buddhism]
* [http://www.diamondway-buddhism.org/ Diamond Way Buddhism]
Is belonging to a certain gender determined karmically?
Yes, sure. And what more difference in access to freedom and happiness among the sexes, the more it is determined karmically. In countries where women are treated poorly, it is surely a matter of cause and effect.
In civilized countries, in the yellow and white parts of the world, people are free, men and women have the same opportunities. I would say that the gender of rebirth is a matter of the qualities that a person develops. One who develops intuition is likely to be born female. One who develops one-pointedness and thinks abstractly is likely to become a man. Of course, previous wishes and how we habitually perceive ourselves are also important.
Can women work together and inspire each other?
If men are not involved, then there is no competitive situation, and then women can really inspire each other. A wide range of wisdom appears, especially in social groups. Therefore, we need to give such situations a chance and provide women with space.
Women have many fears. Where do they come from?
In fact, the cause of many women's fears is caring for others. Fear arises from the desire to protect others, for example, one's offspring or loved ones. Women themselves are not so fearful. They can often be extremely bold and very persuasive.
My students, who serve in Russian special forces and riot police, say that women are good snipers. They lie and wait until there is good visibility, and then they shoot without missing a beat. Men, on the contrary, shoot left and right, they get tired of it, and they go home.
A student of mine from Northern Mexico, near the Texas border, says the same thing. He strong man, bullfighter, fought many bulls. He once said, “I can beat any bull, but I can’t beat a cow.” I remarked, “How nice, you are a gentleman.” He replied: “The reason is different. The bull closes its eyes at the last second of the attack, and you have a split second to avoid the blow. The cow always keeps her eyes open - she knows exactly what's going on."
How can you deal with the habit of gossiping and speaking badly about others?
Rudeness is a sign of bad upbringing. It should always be avoided: between women, men, in all situations. Rude speech is a sign of lack of education and low culture.
As for gossip, it is divided into two types. The first one is useful, the second one is not. The first type is impersonal. Such gossip tells how other people, usually celebrities, live and act. These stories can be inspiring and useful and help the listener understand the world.
The second type of rumor is often motivated by envy and does not bring anything useful. This is gossip about people we know. Such rumors are usually stupid and leave negative imprints on the mind. People should think of their mind as a beautiful garden - who would want to deliberately desecrate it?
Every time we think about the negative actions of other people, we participate in them. If we think about good deeds, we share this positivity. What is smarter - to separate the skillful or unskillful actions of people?
As for idle talk, it seems that the prerequisites for men and women are different. In women, the amygdala - the center of emotions and panic in the brain - is directly connected with the speech center, in men - with the physical centers, with legs, arms, and so on. Therefore, it is natural that in difficult situations women are heard, and men attack. It's just that the centers are so connected. Surely this was important for survival in ancient times, when a woman could call a man to protect her family.
In fact, female nature is more adapted to speech. A woman is often in educational situations and experiences a wide and close world, such as around a fire. In such cases speech is very useful. A man has a more tunnel-like perception of his surroundings. He sees the tiger he is hunting. So in those days when we developed language and tools, the woman would say, “Look at this child, look at that child,” and the man would check his spear. It's simply the way they biologically interacted with the world.
I advise men whose women talk a lot to hear their voices as mantras, and I ask women not to worry if a man “disappears” in a smart newspaper. For their common good, a man needs perspective and an abstract view of events.
Why are women often jealous?
The cause of jealousy is a feeling of primary deprivation. It arises from the illusion that something can be lost, but this is actually impossible. There is a saying: “If you love someone, give him freedom. If he returns to you, he is yours, if not, then it will be better for both.”
If you decide to be together, then do not play with other people's feelings. That would be stupid and bad style! Life is short and everyone is responsible for their partner's happiness. There is no need to make people insecure and break hearts unnecessarily.
Why do we care so much about appearance, about the body?
The body is useful, it brings joy. A well-groomed body lives longer and gives more joy. It must be an executive servant, not a master. But even the best servants need food, sleep and good treatment.
Appearance is a tool. Good looks attract and influence others. An attractive person is able to give more to people because they want to be part of his energy field. It is surprising that in the “School of the Virtuous,” or Gelugpa, in which celibacy is very important, monks and nuns pray to be beautiful in the next life.
Why do men and women perceive the same things differently?
Because for four million years, little hairy men in Africa were the hunters, and the women took care of the cave and the children. Therefore, men have tunnel vision with a focus on prey, while women pay attention to their surroundings. This is noticeable in our time: a man searches for a long time and unsuccessfully for some thing in the closet, a woman finds it right away. However, at sunset, when objects are hidden in the darkness, a man should drive the car, since he can see better where to go. Thus, many characteristics remained.
Out of ten children, only two or three lived long enough to have offspring of their own, and in different cultures, feminine and masculine qualities evolved out of the need to survive. Life on the plains gave rise to long legs - to walk faster. Highlanders have shorter legs, which allows them to easily carry heavy loads. People living in cold climates need to plan ahead to survive the next winter. Women have adapted differently to men simply because they need to survive in different conditions. In fact, in peaceful, free and technologically advanced countries, women are more adaptable than tougher men.
What helpful woman can I learn from a man?
I would suggest developing a defensive sense of humor - a so-called "thick skin" - so as not to take things too seriously. Not reacting to every outburst or emotion is true freedom. In general, I would advise not to be too sensitive, both in life and in practice.
In meditation, women are more susceptible to experiences than men. Even 900 years ago, women came to the great yogi Milarepa and complained about their thoughts. He replied: “If you see the greatness of the mountain, how can you worry about the bushes that grow on it? If you experience the depths of the ocean, how can you be bothered by small ripples on the surface?”
Why do women lie to themselves?
Women tend to be honest with themselves and lie to others. Men are honest with others and lie to themselves. It won't take long to get confused here. For many, honesty is very important, so it is easier for them to follow their beliefs by saying what people expect to hear and what others are used to hearing.
As for me, I'm always honest. For the simple reason that if I lie, I will forget about it. That's why I always tell the truth. Either I don’t say anything, or I say what I think. This is my only chance, and until recently it added a few gray hairs to my friends. Now that has changed. Every day more and more people come to a common opinion, and isn't it a joy to see how the people of France and Holland voted? They showed how far the European political elite is from us, from those who voted for them!
How do you feel about modern feminist movements?
Energetic women are interesting, but it would be sad if feminists took on the worst qualities of men. I mean everything that is boring and ossified, characteristic of male hierarchies. It bothers me that only a few of these ladies think about their Muslim sisters. They simply don't care about getting help. It hurts that after they civilized men, they relaxed and became useless.
How do you see the world in which our daughters and granddaughters will live?
We already have machines, medicine, communications, social responsibility and democratic institutions to create a beautiful world. If we stop the spread of radical views and solve the problem of overpopulation, then such a world will become a reality. If this fails, and if we allow extremists into Europe, then the previously free women of our countries will quickly return to the Middle Ages, and untold suffering will ensue.
Why do Western women have complexes about themselves and believe that they are not good enough? Is this typical for free countries?
Thanks to education and food processors, this is now an outdated idea. The position of "maid" can be found mainly in Slavic countries today, but this also means that Slavic women are likely to receive more attention and love than women in other cultures. This happens because men notice that women willingly agree to play their “feminine” role, and this attracts them.
In Western countries, many women are now so independent that men no longer see them as sexual partners or “other halves.” Although women may spend hours daydreaming in front of the mirror, they do not feel like they need men, so they are perceived more as competitors. Because of this, much of women's magic is lost. Many women have this experience and therefore are not very keen on equality. They feel that this ultimately brings them more love, the main thing is not to go too deep into the male world. If they become equal to men in everything, then the exciting difference between the sexes will be missing. Thus, nights together may contain a lot of communication but little depth.
Should less feminine women change and become more feminine?
Just be natural! Men need you. Don't suppress the feminine aspect and don't compete with us unnecessarily. Save your space and cooperate with us as friends. There is no need to prove anything - it is not attractive, and there is little benefit in it. It also leads to loneliness.
How do you know when it’s time to end a relationship, and how to avoid repeating mistakes in the future?
If you've been unhappy in your relationship for a long time and you don't have children, then try to see if someone else can give you the attention you need. On the other hand, everything we perceive is colored by the state of our mind. If we have several partners, and the relationship with none of them develops into something more, then we will often find the same shortcomings in them. This is not because partners have more shortcomings than other people. The reason is that our mind is wired to notice them.
So, if we find someone whose company we enjoy, then we can maintain the relationship and work through the problem with the partner and then look at long-term desires. As a rule, the problem that worries us is within ourselves. If one person is acting weird and the other person doesn't have the emotional hooks to get attached to it themselves, then they just notice it and say, "Oh, how exotic," but it doesn't bother them. But if we have weak points and someone touches them, then we can easily feel that we are being attacked.
The cause of vulnerability is internal weakness. Similar situations are repeated until the psychological knot is untied. Therefore, we must work through all obstacles and weak points as quickly as possible.
How to accept help from other people if it is obvious that they want something from us in return?
If you practice Dharma, it is not difficult. You need to be grateful and want the one who helps you to benefit from what they do. Don't be afraid to get something you need for practice. It is also important to have the will to say that both benefit, because through your practice, meditation and work, those who give are partners in human growth.
If you feel that you are being bought, then you should not receive anything. If proud people insist on giving something publicly, then in many cases it is necessary to donate it to other good causes, properly thanking the giver. If the relationship is good and you both want the same thing, the givers can become real helpers and friends over time, perhaps on retreat or while working at the center. But if someone you don't trust is waiting several nights for a gift, you need to say, "I have plenty of that," "I'm not sure about the relationship with you," "I'd rather wait," or something like that.
Where do women get shyness?
I think most people experience some level of shame. This is probably due to the vulnerability of the genitals and other parts of the body. If a man is without pants, then his noble parts turn out to be very vulnerable. If women do not wear certain clothes, they can also easily catch the infection.
Perhaps this has a biological basis. These are the parts of the body that need to be protected. Then came religions that saw the benefit of controlling sexuality. They brought difficult experiences such as shame and guilt. A man who has just had sex will not kill, but a man who has not had sex for a long time is ready to explode. Therefore, successful armies have shown throughout history that power is a good reason to control sexuality. The real reason for this deplorable state of affairs was power.
Is it true that if a woman says “no” it means “yes”? If so, why?
It depends on the situation - on the level of attraction. In fact, everyone strives for life in its entirety, but at the same time there is pressure from society, religion, and established morality. And because women are judged more biased than men, they often need to pretend and say “no” even when they want to say “yes.”
In situations of complete freedom, a woman may do the same, since this means that the man will have to accept a certain type of responsibility. I think most women who are not crazy about desire will behave in ways that make them harder to get. And if we recognize this, it is fascinating. I have noticed that otherwise, if we take what they say as their real opinion, then women get upset. You need to maintain interest and continue to demonstrate devotion to the lady.
What would you advise a Buddhist woman to look for in a 21st century man?
Find a man who supports your practice and, if possible, meditate together. Then the taste of liberation will be in everything you do. If you are engaged in family, everyone benefits everyone, if you meditate, too. Don't let your practice get lost in the daily routine. Be sure to make time for daily meditation. Even half an hour or twenty minutes of merging your mind with your Lama is very important.
What is practical wisdom and transformation of experience?
Women are much better than men learn from experience. If men have a strong idea, they will continue. They also want to know why something isn't working. It looks like women don't need it. If they discover that something is unproductive, they quickly change their approach. That's why men invent, and women manage to support families.
Is it necessary to do cleansing practices during pregnancy?
Yes. Embryos like mantras, especially the hundred-syllable one.
How to combine family with everyday practice?
If many other people depend on you, you can practice while they are sleeping. Let them know that you meditate at certain times during the day and their need for inner peace can be satisfied. Then dogs, cats and children will find a way to be with you. The blessing energy you will emit will truly benefit them.
Does the gender of the teacher matter?
The presentation of material and the choice of topics will differ, but not the essence of the teachings. Women speak common topics, often returning to what has been said, and focusing on experience, men are more hierarchical, inspired by abstraction and detail. However, the teachings will be the same - all from the Buddha. And the more someone expresses himself as a man, the more he is inspired by women. There is a lot of warmth and feeling in what they say, while men strive for experimentation and freedom at the level of ideas.
Why do we have so few women Buddhist teachers?
In fact, we have several, including those of Protestant origin. I usually refer this question to Hannah. She says women don't want it that much and that biological choice is more important to them. If a woman has a chance to get a man, have children and build a nest, then this is more important for her than for a man. However, many beautiful women move on after this. They start families, and then when they come with the experience they have gained, they are excellent. A woman has great wisdom in her body and feels the responsibility to bring life into the world.
How to motivate my Sangha friends to practice?
Tell women that prostrations flatten their bellies and lift their breasts. Tell men they transfer their beer muscles to their shoulders (just kidding). Let both men and women know that Diamond Way meditations make everyone interesting, deep and unshakable.
How can you develop the self-discipline to meditate?
Whenever you can, meditate on four thoughts that turn your mind to timeless values. Just decide that your life is a rare opportunity, that right now you have a chance to use the fundamental methods taught by the wonderful and least boring lineage in the world. You will think: “Now I have a chance again to meditate for half an hour. I'm lucky! Here's how to approach it.
Why do we have problems with prostrations?
Because prostrations are hard work. Moreover, thanks to the upward and downward rushing of internal energies, prostrations bring powerful cleansing. One Horsepower- this is something that lifts 75 kilograms one meter in one second, and you can imagine how much work they contain. That's why I often say: “Do 111 prostrations every morning, and in three years you will have done them all.” If you continue to do them after that but don't want to count, 15 minutes of movements is about the same.
Can we do Green Tara practice? At the moment the only version available is a meditation for children.
It was not used as meditation in Tibet. Women woke up in the morning and sang 21 praises to the Liberator while milking cows, cleaning, or preparing food. In the refugee camps we visited, most people still did this practice, and it was fascinating. Invoking the Liberator was not a sedentary practice.
Some other forms of the Liberator, such as the red one, have the most inspiring sitting meditations. Hannah and I recently spent a week in the white aspect power field - Dolkar, with seven eyes, simply amazing, with a wheel of space in the heart and with amazing levels of wealth. Chanting 21 praises creates good karma and works mainly as a blessing.
What is the role of women's protectors - Mahakali and others?
Feminine aspects tend to handle more delicate work. They do inner secret work, maintain connections with Buddhas and between people. This is their main activity. The masculine aspects do the rough “outer” work. They protect the body, speech and mind of creatures. As in life, it is the personal and psychological areas that make the feminine aspects so important.
What type of activity do dakinis exhibit - creative or destructive?
They destroy the ego of beings, but it is always meaningful and often a pleasant feeling. The dakinis I like give so much joy that you forget about everything else, and gradually you need less and less of anything else. I think the main feminine qualities are love and kindness, which holds everything together. They take care of every situation. If something feminine is not inherently good, it feels very unnatural. It just doesn't add up. To quote Chancellor Bismarck, who unified Germany 150 years ago: “Learn to fight from men, and from women to love. This is what they are good at.” You see the same thing in the Buddhist tantras: the Father tantras are for angry people, the Mother tantras are for people with dominant desire. The Buddha especially warned women against anger. Anger is unattractive, it makes you lonely and leads to an ugly rebirth in your next life.
How to gain inner peace?
Meditate that your Lama dissolves into light above or in front of you. Blend with this light, allow all forms to dissolve and be a conscious space, fully aware. Then let the world arise again as Clean Country, and to all beings as potential Buddhas. Take all thoughts as wisdom and all sounds as mantras as best you can, and share the good feeling with all beings.
It is said that it is more difficult for women to achieve Enlightenment, even if they have the same experience as men, because they are more attached to life or forms.
Women have stronger attachment. They feel more biologically responsible for the world than men. This is true. However, at the beginning of the journey, women are often in a better position than men. Since most teachers are men, women can just fall in love with them, put up their intuitive antennae, identify with them and thus absorb everything very, very quickly.
On the other hand, men first compete, checking what this “other man” is worth. Therefore, it may take some time before confidence develops. Women start with natural devotion and kindness, from their core, which gives a big boost. However, towards the end of the journey, men have an easier time. Women naturally develop subtle types of affection, while men retain their “inner boy.” At the last minute he throws everything into the air and then he is free!
That's why it's so important to be together. In the beginning, the woman supports the man with her stability and openness, maintaining the necessary devotion and gratitude to the teacher, and in the end, the man's playfulness frees both. Therefore, the highest level of Buddhas, which is called “those above whom nothing exists,” are Buddhas in union. This is why beautiful Buddhist couples develop so well. They bring and connect these two factors.
This is how the slaves of Tibetan lamas lived. On the left are the belongings, on the right is the family itself
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- Tibetan Buddhist barbarism or about the Tibetan monastic "paradise"- selection of publications
- Buddhist mercy: kill a person so that he does not ruin his karma- Missionary and apologetic project "Towards the Truth"
- Japanese-Buddhist charity- Mikhail Mozzhechkov
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Tibet has never been an idyllic wonderland; its history, like that of any other feudal state, is full of intrigue, war and betrayal. The population of Tibet - and these are not only the servants of the Buddhist corporation, but also ordinary people - have always existed in a certain backwardness. Their freedom depended entirely on the nearest lama, and education was the privilege of the monasteries.
The essence of Buddhism for most Tibetans meant only a superficial belief in general principles with its emphasis on fear and karmic retribution. If this was not enough, rods and torture with cutting off limbs were used.
Political power in Tibet, for centuries, was divided between four Buddhist organizations, vehemently hostile to each other: Kagyu, Gelug, Sakya and Nyingma. Their hostility continued even during the expulsion of the Lamas from Tibet.
The founder of the Karma Kagyu movement is Dusum Khyenpa, who, practicing sleep yoga, achieved Enlightenment at the age of 50. In 1160, he was given the title of Karmapa - above which in the hierarchical system of Buddhism there are only two figures: the Dalai Lama and the Panchen Lama.
The transfer of power in Buddhism is carried out through reincarnation-rebirth (tulku), which fulfill the task of maintaining the continuity of power. For centuries, the tulku system that has existed in Tibet allows monasteries and lamas to lead far from poor lives.
The reincarnation system very rarely fails, because interested parties clear out in advance the possible “problems” of the rebirth they need. But failures still happen, as, for example, in the 1990s, when two people became Karmapas at once.
The process of determining a new reincarnation is the main means political wars Tibet, since the process of recognizing a reincarnation left a lot of room for fraud. For the most part, young reincarnations were political puppets in the hands of a certain influential group. Thanks to their seclusion, they had little idea of life outside the walls of the monastery, which was undoubtedly to the advantage of their masters.
With Deng Xiaoping coming to power in 1980, China's policy towards Tibet and Buddhism changed dramatically. Having failed to suppress the Tibetan opposition by force, China began to act more cautiously, deciding to establish control over the recognition of tulkus VIP lamas. A good example That's the story of the Panchen Lama.
In 1995, the Dalai Lama introduced Gedhun Chokyi Nyima as the new Panchen Lama, but just a couple of days later the boy and his family were kidnapped by the Chinese authorities. The communists later appointed the son of a CCP member to fill his role. The whereabouts of Gedhun Chokyi Nyima are still unknown.
Gedhun Chokyi Nyim
In the 1950s, the Gelug proposed doing away with rich religious shows and bringing the high lamas down to earth. As a result, three other schools rebelled. Having united, they chose Karmapa as their leader. A powerful conflict arose between the Dalai Lama and the Karmapa. As a result, the restriction of llamas in luxurious life had to be abandoned.
The Dalai Lama and the Karmapa had a strained relationship - they are the leaders of the opposing Gelug and Kagyu factions. In addition, the Karmapa monastery in Rumtek was a kind of alternative to the Dharamsala “Tibetan government in exile”.
By the way, shortly before a series of conflicts, the Dalai Lama was moving towards a rapprochement with the Karmapa and even lifted the two-hundred-year ban on the rebirths of Shamarpa (the second most influential figure in the Karma Kagyu teachings).
The lifting of the ban on reincarnation was primarily of a material nature. Since Shamarpa again took the place of the Karmapa's chief disciple, all other lamas had to move down one step in the hierarchy. This meant serious losses in terms of real estate and income. This event largely predetermined further events.
Speaking of llamas
Damcho Yongdu, who held the post Secretary General, died in 1982, and brought the Karma Kagyu to the brink of bankruptcy. After his death, the treasury was completely empty. It was impossible to verify the financial records due to the lack of the latter. An investigation began, during which the widow of the deceased disappeared. She would later be discovered in New York married to her old lover.
Lama Tenpa sold heroin in Denmark. Lama Sherab blackmailed an Austrian girl who was pregnant by him and forced her to have an abortion. Lama Trungpa, widely known in the West for his books, died an alcoholic. Lama Bardo stated that the Karmapa's tulku is his son, who will be born soon. A daughter was born...
Lama Ozel Tendzin, being infected with HIV, deliberately infected his lovers. Kalu Rinpoche, Lama Myonglam, Lama Lodro were also involved in sex scandals. In addition, Kalu Rinpoche was the mentor of Shoko Asahara, the leader of the Aum Shinrikyo sect, which carried out the sarin attack on the Tokyo subway on March 20, 1995.
Jamgon Kongtrul, one of the four Karma Kagyu regents who ruled the organization from 1981 to 1992, crashed his BMW 525 after losing control at a speed of 180 km/h. Another regent, Situpa Rinpoche, had a stake in the Nepalese black market.
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- The main difference between Buddhism and Orthodoxy- Yuri Maksimov
- Saint Nicholas of Japan on Buddhism- Deacon Georgy Maximov
- Archbishop Gury Stepanov and his polemics with Buddhism- Deacon Georgy Maximov
- The incorrupt body of Khambo Lama Itigelov is a myth for believers- Professor Galina Ershova
- Myths about Tibet and Tibetan monks- Sergei Mazurkevich
- “I miss Christ,” or How a Buddhist became Orthodox- Neil Stryker
- Christian practicing Buddhism: is it possible?- Vitaly Pitanov
- The failure of Buddhist criticism of Christian theism- Deacon Sergius Baritsky
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After the death of the sixteenth Karmapa, a conflict arose in the ranks of the Karma Kagyu, and in order to smooth out the corners, four VIP Lamas were immediately allowed to take the helm of the movement. Their task was to search for the rebirth of the Karmapa and manage the organization. Shamarpa, Jamgon Kongtrul, Situpa and Gyaltsab became regents. Needless to say, they were in no hurry to find their boss?
The years of the regency were marked by fierce struggles for power, from time to time turning into open war. For example, when Situpa accused Shamarpa of stealing land intended for the construction of the International Buddhist Institute in Delhi, and after that tried to exile him to Chinese-occupied Tibet.
It is worth noting that according to some estimates, Karma Kagyu's assets may be more than two billion dollars. But more importantly, the Karma Kagyu controls a network of monasteries located on the Indo-Tibetan border. This fact, given the geopolitical conflict between India and China, is very important.
Rumtek Situpa
On June 12, 1992, at the Rumtek Monastery, Situpa and Gyaltsab announced at a meeting of lamas that the seventeenth Karmapa had been found. As confirmation of the “correctness” of the reincarnation, the two regents presented a letter of approval from the Dalai Lama, which they received from his secretary. The Dalai Lama himself was in Brazil at that time and approved the new incarnation by telephone, in response to a dossier on the reincarnation of the Karmapa sent to him by fax.
Also shown as confirmation was a letter from the late sixteenth Karmapa from detailed instructions on finding your tulku. Subsequently, Situpa and Gyaltsab used both of these letters to force all other lamas to acknowledge the Karmapa in Urgyen Trinley in writing. By the way, the confirmation of the Karmapa by the Dalai Lama had no political significance, however, many lamas, like all ordinary people, are often inclined to bow before titled persons.
Later, Shamarpa appeared at the meeting and, surrounded by six soldiers of the regular Indian army, gave chase to Situpa and Gyaltsab, who hid from him in their chambers. After this, amid cries of “Death to the enemies of the Karmapa!” a fight broke out between the lamas of Situpa, Shamarpa and drunken Tibetans who had arrived there shortly before on buses.
Urgyen Trinley
On June 17, 1992, the new Karmapa Urgyen Trinley was brought to the central Karma Kagyu monastery in Tsurphu. During his transfer, one of the motorcade's cars overturned, killing two people. Upon arrival, Situpa's younger brother was arrested for fighting with the police. During the enthronement of Urgyen Trinley, there was also a fight between the monks and the spectators.
The entire Buddhist elite recognized the Karmapa in Urgyen Trinley. Such numerous support for Situpa was largely due to the fact that the lamas who had their monasteries in Tibet could not resist the will of China, which unequivocally supported Urgyen Trinley. China wanted to use the Karmapa in the fight against the Dalai Lama, as well as to strengthen its position in Tibet, as in the case of the Panchen Lama.
The following stood in opposition to them: Shamarpa, the Karmapa Charitable Foundation and Lama Ole Nydahl. They demanded a forensic examination of the letter of the sixteenth Karmapa found by Situpa.
Ole and Hannah Nydahl - two drug addicts in search of the "truth"
Danish man Ole Nydahl came to Nepal in December 1969 with his wife Hannah to buy drugs, as he believed that they showed a person the absolute truth.
In India, Nidal accidentally met the sixteenth Karmapa, became friends with him and became a European Lama, since the Karma Kagyu at that time had an urgent need to expand their market for spiritual services. Beginning in 1974, Lama Ole Nydahl began opening Karma Kagyu schools throughout the world, excluding Islamic countries, but including Russia. To date, Ole Nydahl has founded 642 Buddhist communities in 66 countries.
In contrast to Nidal, Situpa had a network of profitable Dharma centers in the USA and throughout Asia, including China, where the path was closed to Europeans.
Without “their Karmapa,” Lama Ole Nydahl and Shamarpa were unable to resist Situpa, who by that time was without resistance from the authorities of the state of Sikkim (in particular Minister Bhandari, associated with Situpa business relations) captured the Rumtek Monastery, which was under the management of the Karmapa Charitable Foundation.
On January 27, 1994, Shamarpa announced in Delhi the discovery of an alternative Karmapa. This was a boy from Lhasa, Tendzin Khyentse, now known as Trinley Thaye Dorje.
The legend of Buddha tells how a young prince, who left the palace walls for the first time, realized that nothing is permanent in the world. However, there was a ray of hope: if people and things can disappear from space, then space itself is unchanged. E. Leontyeva - Buddhist scholar, candidate of historical sciences and author of the encyclopedia “Guide to Buddhism” talks about why space is so important for the teachings of the Buddha, how this teaching lives and develops in the modern world, and also gives advice to those who have just begun to become interested in Buddhism .
- Tell me what brought you to Buddhism, what you found in it, what it gave you, how it changed your life?
It all started with dad. When I was in the 5th grade, we had a math test for our homework - which in itself is already amazing! - essay on the topic “Symmetry”, with pictures. Dad found photographs of Tibetan masks (mostly of protectors) in the magazine “Around the World”, and I wrote an essay about Mahakala.
At the university, I studied at the faculty of “pure” mathematics - this was considered a higher caste compared to all sorts of physicists and applied programmers. The more abstract the science, the fewer formulas on the board, the more prestigious. By the last year we had almost no formulas. We talked mainly about spaces. We did whatever we wanted with them, even cheekily rolling them into tubes and tying them in knots.
After reading the first book about Buddhism and seeing how much it talked about space, I felt at home. Great and Diamond Vehicle (Mahayana and Vajrayana) Buddhism states that our mind is like a limitless, conscious space in which all phenomena arise, change and disappear. And the nature of this mind-space is completely knowable - this inspired me a lot.
I took Buddhist refuge in 1992. Since then I have been happy: I found decent answers to all the questions that worried me. These are questions about life, about man and his purpose, about the causes of our troubles and about ways to overcome suffering. I realized what I need to do to feel useful.
You are the author of the encyclopedia “Guide to Buddhism”, published the year before last by the largest Russian publishing house Eksmo. After two years, how big of a success do you think the book was, and among which social strata and groups of readers was it more so? In your opinion, how necessary, possible and promising are such popularization projects?
I think that for a book about Buddhism it turned out to be quite successful - two editions have now been sold out and a third is being prepared. I would call this project not a popularization project, but an educational one. An enlightened person has an easier life. He has fewer fears, at least, and fewer enemies. By empathizing with the heroes of the past, we make friends - even if they live in other times and cultures, and it becomes easier for us to understand what seems unlike us.
This book is intended for a wide range of readers. In it, I follow the principle that I chose for myself at the very beginning of my teaching career - “simplify the complex.” I wrote it with the goal of giving the ordinary reader, who is not and, perhaps, does not even intend to become a specialist in the East, the most general idea about Buddhism, its structure, philosophy, history and symbolism. A separate chapter is devoted to Buddhism in Russia. As far as I know, Buddhists who want to learn more about their roots, school teachers, and simply curious people turn to the Guide. I was lucky with the designer, so the book looks very good, and many people buy it just as a gift.
The history of the Karma Kagyu school in the West is connected, among other things, with the unpleasant story of the search for and recognition of the rebirth of the 16th Karmapa. Tell us briefly why the Kagyu leaders and His Holiness the Dalai Lama were divided and voted for different candidates? Especially in the context of the position of Buddhist metaphysics that practitioners and lamas are so high level, according to tradition, can spread into several incarnations at the same time? Moreover, both the Karmapa and the Dalai Lama are both considered incarnations of Avalokiteshvara? Maybe they are both real, because the Karmapa was a “big joker” both in the past and now. Is anything being done to reconcile the parties to this conflict between “football fan clubs”?
For those who are deeply interested in this topic, I would advise reading several books, and first of all, Tomek Lehnert’s book “Cheated Crooks”.
The fact is that we live in a complex world in which power is extremely attractive to people. It gives a pleasant feeling of superiority that you don’t want to lose; she gives money and other desired things. Tibetan society is not free from this attachment, even if it is permeated with Buddhist ideas that neither power, nor wealth, nor any other worldly values ever provide final happiness. The struggle for clan power in Tibet, unfortunately, has always been quietly or loudly waged in rich houses and even monasteries. It’s just that nothing human is alien even to famous people.
The system of reborn teachers (in Tibetan “tulku”), created by the First Karmapa in the 12th century, was often forced to resist various kinds of influences: politicians repeatedly tried to gain power over a particular school with the help of a dummy “incarnation”. After all, schools have property, and considerable - monasteries, lands; there are patrons and sponsors; and most importantly - a huge influence on the minds of people, and therefore on politics. Sometimes the intrigue was revealed, sometimes not.
The Karmapa is undoubtedly a great joker, and I am sure that the Sixteenth Karmapa Rangjung Rigpe Dorje was well aware of what would follow his departure. Therefore he gave certain instructions to various Kagyu lamas. It is possible that he may return in several bodies at the same time. But in an environment where the search for rebirth can easily be used for political purposes, ordinary students have a great responsibility. We can no longer judge the level of enlightenment of high teachers by their titles, even if the title was given by someone very authoritative. Therefore, we can only judge by their deeds. I propose to wait for the time when both lamas who call themselves Karmapas fully manifest themselves; then, looking at their actions, we will be able to draw our own conclusions.
Tell us about the history of the Kagyu school in Russia. Are there any other traditional Russian Kagyu schools, besides your organization, still existing? What kind of relations do you have with them, if any?
In the 13th century, when the borders of Russia were completely different, tribes of Western Mongols roamed the territory of Altai and Sayan, calling themselves Oirats. They then practiced Buddhism of the so-called red cap schools - Nyingma, Kagyu and Sakya. They received transmissions from the greatest learned lamas of that time - Karma Pakshi (1204-1283), Sakya Pandita (1182-1251) and others.
In the 17th century, most of the Oirats migrated through Siberia to the lower Volga region; This is how the first Buddhist region was formed in Russia - the Kalmyk Khanate. Oirats-Kalmyks received the status of subjects Russian Empire, and subsequently Russian sovereigns more than once used their military skills to pacify riots in the Caucasus. It is noteworthy that the Kalmyk regiments fought under a banner that depicted a woman - a Tibetan protector named Palden Lhamo, which means Shining Goddess.
We cannot now say exactly which schools were represented and which prevailed among the first Kalmyks, but the historian Baatr Kitinov in the book “Sacred Tibet and the Warlike Steppe: Buddhism among the Oirats (XIII-XVII centuries)” claims that, in addition to the followers of the Gelug , there were also red-capped llamas.
During the Soviet years, Buddhism, like other religions, was banned, and we cannot clearly trace the history of our traditions. In the 30s of the twentieth century, many lamas and monks, regardless of their religious affiliation, were shot or exiled to camps, and churches were either destroyed or - like the Tsugolsky datsan in the Aginsky Buryat district of the Chita region - turned into military barracks.
During perestroika, Buddhism began to return to Russia through the efforts of Tibetan and Western lamas. This is how the Karma Kagyu tradition returned - this was facilitated by Lama Ole Nydahl from Denmark. If there are representatives of the “old”, pre-revolutionary Kagyu preserved in Russia, then nothing is known about this for certain.
How do you comment on the recent sensational statement in Russia, especially in the Buddhist community, by the Dalai Lama about the possible cessation of his further rebirths and open criticism of Vladimir Putin? How will the possible abolition of the Dalai Lama institution affect Tibetan Buddhism as a whole?
The Dalai Lama is also a politician, and many of his moves and statements should be assessed from this point of view. At one time, he was supported by the United States in its geopolitical game against communist China. It’s difficult for me to say exactly what political needs are now behind these statements of his. The Dalai Lamas ruled Tibet from the 17th century until the Chinese invasion in 1959. After the invasion, the XIV Dalai Lama, like many other Buddhist teachers, was forced to become a refugee in India - there he headed the Tibetan government in exile. Thus, the main part of his political function disappeared by itself. He is no longer the ruler of the country; he is more involved in human rights and spiritual affairs. Therefore, it seems to me that the abolition of the institution of the Dalai Lamas, if it happens, will not be any significant revolution in today's Tibetan Buddhism. Lamas will continue to teach and people will continue to meditate as before.
It is obvious that, despite the Karmapa - the head of the school, the Karma Kagyu Diamond Way organization in the West was created by one person - Lama Ole Nydahl, and its activities are inspired and supported primarily by his charisma. Are your centers in danger of possibly degenerating into business yoga centers or even ceasing to exist after the departure of their undisputed leader? Maybe a successor is being prepared, or Ole himself is planning to be reborn again?
This has always been the case in the history of Buddhism: people with outstanding spiritual insight and incredible levels of energy brought the Teachings of the Buddha into their cultures and created large organizations. It was brought to China by Kumarajiva, Bodhidharma and other ascetics; in Tibet - Guru Rinpoche, Marpa and many of their colleagues; There were also bright characters in the history of Buddhism in Buryatia, Tuva and Kalmykia. None of the traditions created by these people have disappeared. Much depends on the personality factor, but not everything. The methods that Buddhists practice are non-personal; comprehensions are also impersonal, and most importantly, there is a great need in society for Buddhism - after all, all this has to do with the human mind and reveals its potential.
Why exactly are Lama Ole and his followers so hostile towards Islam, is it only for reasons of protecting women's rights and the medieval persecution of Buddhists by Muslims? Why do all other Buddhist schools and movements attach virtually no importance to this “problem”? Why don’t you cooperate with other Russian Buddhist schools and organizations, and, like them, keep to yourself?
By speaking critically about systems that degrade women and deny freedom of conscience, Lama Ole expresses his personal civic position, and not any general Buddhist opinion. Such an opinion does not exist: Buddhists do not and should not have unanimity on political and many other issues related to worldly life. If I'm not mistaken, Lama Ole has answered similar questions many times before, and his answers are easy to find. As for “other Buddhist organizations,” Buddhism initially exists in the form of many schools and directions that do not compete with each other, but cooperate only in some global, common external affairs, for example, in the construction of a Buddhist memorial on Poklonnaya Hill in Moscow. And in their inner life they usually have no reason to unite. They prefer to “live in their community,” practice their meditations and teach those who are close to their approach, rather than creating bureaucratic structures.
Lama Ole Nydahl consistently shapes the culture of “Buddhism for the laity.” Perhaps this is precisely what is connected with rumors and speculation about a “too free” attitude towards intergender communication, the traditional institution of marriage, etc. And now, a few years after the death of Hannah, his first wife, Lama Ole, at the age of 73, married for the second time. Isn’t this, in addition to the mutual decision of the spouses, a continuation of the lama’s ideological course to promote and strengthen the modern “Western” way of thinking and modus vivendi for Buddhists?
- “Buddhism for the laity” began to take shape with the advent of Mahayana, that is, almost 2000 years ago. A layman does not retire to a monastery, he lives life to the fullest and enriches it with Buddhist views and practice. However, the way a Buddhist builds his family life, is determined not by the Teaching, but by the cultural traditions of his region and family. In Tibet it is customary to say that “Buddha does not look into people’s beds”; there were never, for example, strict restrictions on how many times a person could marry.
The main thing that a Buddhist strives for is not to cause suffering to anyone, to develop his mind and, if possible, to be as useful as possible for beings. All this can be done successfully in the marriage that is accepted in this particular culture.
Lama Ole is a Buddhist and therefore also follows these principles. He dedicated his life to working for the benefit of his students, and everything he does is subordinated to this task - to help people in their development. Fortunately for all of us, he has the support of women along this path, such as his first wife Hannah, as well as Alexandra, whom Lama Ole married in the fall of 2014.
The institution of monasticism is traditionally considered a stronghold of Dharma in Buddhism. Meanwhile, Ole Nydahl cultivates only secular Buddhism. The reliable existence of Buddhism in Tibetan society was ensured by the very early formation of the future Buddhist elite. In the Western world this does not exist and is not expected. What to do and what will remain of Buddhism, deprived of the reproduction of its elite?
In Eastern societies, monasteries performed, first of all, the same function that our schools and universities perform. Modern secular education does an excellent job of educating and educating elites. As for the high lamas of Tibet, they became so not so much through monastic education, but through strong compassion for all beings and focused meditation under the guidance of a teacher - this is what Buddhist centers around the world offer today.
There was a wonderful one some time ago educational project: Karmapa Institute. Even the Academy of Sciences wanted to support him. But he withered away. Why? And are there any plans to revive it?
As far as I know, there are no such plans. Practice has shown that in our society there is very little demand for such a “school”, full-time form of teaching Buddhism, which is difficult to combine with work and family life.
The 4th took place recently international Conference“VAJRAYANA BUDDHISM IN RUSSIA: TRADITIONS AND INNOVATIONS.” Please tell us more about this project.
These conferences, which are held every two years, aim to expand the field of contacts between Buddhologists and Buddhists various directions, to unite their efforts in studying the history of Russian Buddhism and, I would say, to form a common vision of how Buddhism is developing in Russia. This is a very important task; at the beginning of the twentieth century it was already successfully solved by our predecessors: S.F. Oldenberg, F.I. Shcherbatskaya and others, together with leading Buddhist lamas, such as the legendary Agvan Dorzhiev. One of the results of this cooperation was the opening of a Buddhist temple-datsan in St. Petersburg. In addition, thanks to their efforts, a printing house was created in the Aginsky datsan, where the most important Buddhist works were published; and even in post-revolutionary Russia, Buddhist congresses were held for some time and tantric teachings were given.
As far as, on the one hand, it is expedient, on the other hand, the cooperation of practicing Buddhists and representatives of academic science, such as (your teacher) V.P. is fruitful. Androsov, E.A. Torchinov, A.V. Paribok? Doesn’t a “strictly scientific” approach become subjective and biased if a scientist studying Buddhism (as well as any other religious phenomenon) himself becomes a Buddhist, both ideologically and in practice?
The modern professors you mentioned are also doing a lot to bring Buddhists closer to each other and collaborate with Buddhist scholars. The belief that a Buddhist cannot be a Buddhist scholar and vice versa, because it is impossible to be “inside” a topic and at the same time objectively study it, was formulated by the scientist Giuseppe Tucci, and this was subsequently repeated by many of his colleagues and Buddhist lamas. I partly agree with this. If we want critical analysis, we shouldn't just be "inside" the topic, that's true. But if we want to truly understand what is said in the encrypted Buddhist text, we must receive initiation and practice, meditate, gain experience. Otherwise, our judgments will be dictated only by our own and other people's ideas, but not by experience and knowledge. Buddhist spiritual literature is written for people who have initiations and an experienced mentor. A huge amount of information in Buddhism is transmitted only orally; it cannot be found in texts. Therefore, a true understanding of the meaning of all this is available only to those who have taken the path of practice - or you need to be a genius.
- How do you assess the quality of the “Fundamentals of Buddhist Culture” taught in schools?
It’s difficult to draw any conclusions now because the project has just begun. To be honest, I basically disagree with this idea. Remembering myself as a child and my attitude towards school, I can fully imagine how during religion lessons children sleep, throw iPhones at each other, read something forbidden under their desks, or simply giggle. To paraphrase Comrade Sukhov, religion is a delicate matter. This is a topic, I would say, very intimate for a person; it is his personal choice, his heart's inclination; Here we cannot act by force, otherwise we will get the opposite effect.
Both Karma Kagyu Buddhists and Buddhists of other schools and traditions often say that “Buddhism is not a religion” and “Buddhists do not engage in missionary activities.” Nevertheless, Buddhism’s status in the Russian Federation is precisely that of a constitutional religion. Aren't you afraid possible problems with the authorities, insisting on this axiom, especially in light of the increasing merging of the Church and the authorities, the propaganda of Russian Orthodoxy as the so-called. "spiritual bond"? How do you see the prospects for Buddhism in the Russian Federation as a whole in this context?
Both Buddhists and Buddhologists speak about the “irreligiousness” of Buddhism, meaning the absence in it of the concept of the Creator and creation, as well as the advice not to believe, but to test everything through experience. However, Buddhism is a holistic spiritual path, a system of views and practices aimed at improving the human mind and body. That is why it spread so widely and became one of the so-called world religions. It is represented in the world by traditionally established institutions and has acquired a reputation as a peaceful and compassionate religion, with its deep philosophy focused on the benefit of all beings.
Buddhists really do not missionary - respecting other people's views, they do not deny other religions and do not insist on their monopoly on the truth. It’s comfortable to be around them, and I believe that in such a spiritually rich country as Russia, there is and will not be a reason for a bad attitude towards Buddhism.
Interviewed by Alex Weissman
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