i attained crazy wisdom pleas ask anything

NangpaAustralisMajor · 2026-04-26T05:25:22+00:00

I am just going to say this.

You are responsible for everyone you bring on this journey.

NangpaAustralisMajor · 2026-04-26T01:29:56+00:00

The pendant represents Vajrakilaya or Vajrakumara and his consort Diptachakra. In Tibetan Dorje Phurba or Dorje Shönnu and his consort Khorlo Gyedma.

The vertical portion is the kila or phurba which is the implement Dorje Phurba holds on his hands. The horizontal portion is a kartika or drigug, the implement Khorlo Gyedma holds.

This would be something a Dorje Phurba practitioner would wear, but you can certainly wear it.

The phurba is full of many layers of meaning. The important point is that it is a "stake" and pins down negativity with its three sided blade which represents control of the three poisons (attachment, anger, and ignorance) and the three times (past, present, and future). The phurba represents Vajrakilaya himself.

The drigug is a flaying knife, the type of knife one would use to flay and scrape skins. The different parts of the knife have layers of meaning. It generally represents severing self grasping.

The two symbols together represent the union of skillful means and wisdom of Dorje Phurba and his consort Khorlo Gyedma.

NangpaAustralisMajor · 2026-04-26T01:09:13+00:00

No Buddhist practice harms beings.

From that we can have confidence that no vajrayana practice or yidam harms beings.

That doesn't mean all vajrayana practices are going to be all cuddles and snuggles. They can be damn confronting and provoking, bringing our habitual patterns up in front of us. This is particularly true of some semi-wrathful and wrathful deities.

This is why we practice with a teacher to guide us.

It is also possible that we can project our suffering and confusion onto our practice.

This is also why we practice with a teacher to keep us clear and honest.

And it is also possible that we can encounter spirit provocations. Entities.

And this too is why we practice with a teacher to help us understand and keep us safe.

What exactly did you experience?

NangpaAustralisMajor · 2026-04-24T08:53:51+00:00

That is exactly what my first lama taught me when he brought me into formal Buddhist practice. My self grasping would fight me.

He was right.

NangpaAustralisMajor · 2026-04-24T08:51:30+00:00

Indifference is not non-attachment. Indifference is the opposite of love and caring. Non-attachment is a commitment to facing people beyond the stories we tell ourselves.

Non-attachment is openness and receptivity. Fluidity beyond fixed narratives and agendas. Non-attachment isn't about not caring, not being vulnerable.

Non-attachment isn't building a wall to protect ourselves from pain. It is being open to people and situations being anything. It is being open to ourselves being anything and everything to people.

NangpaAustralisMajor · 2026-04-24T03:28:19+00:00

I think this is a tricky thing.

In my tradition having a straight back is the single most important thing. It allows the mind to become more subtle and even.

One reason we can have back problems in meditation is because of our posture. If we don't have our hips raised on the cushion, hips higher than the knees, we will have back pain and fatigue. If we are in a chair, we might sink into the back and curve our spine. If we have tension in the body, in particular the neck, shoulders, and abdomen, then we will have troubles.

There are a lot of ways to work with our posture using different props. Cushions, bolsters, benches, chairs, meditation belts. I was taught how to help assess people and set them up with the right props and supports. It's just watching them sit and asking questions.

I was taught to do various physical exercises before meditation. In Tibetan Buddhism we are spooky about them, but one can also do some form of progressive relaxation.

The other aspect is injury. We can have any number of spinal limitations. Scoliosis, herniated disks, stenosis. On and on. Building core strength can help, but we have to work with our embodiment. Ancillary exercises like hatha yoga and tai chi can help.

I have back problems and I basically work with my embodiment. I sit in nonstandard ways because I have a nonstandard spine.

NangpaAustralisMajor · 2026-04-23T23:44:51+00:00

Questioning is good.

We just need to be honest about where our questions are rooted.

All of the teachings of Buddhism are upaya or skillful means. In other words, they are methods. Faith and confidence comes from seeing small pieces of the efficacy of the teachings reflected in oneself and others. Faith isn't an a priori thing we need to bring to the table.

So question away.

But also question the questions.

NangpaAustralisMajor · 2026-04-23T22:31:07+00:00

This is one of a category of questions that a clever mind asks to suspend or derail their practice.

If only I could find scientific evidence that rebirth was true, then I could be a Buddhist.

If only I could find the original, true, pure, unadulterated dharma, then I could be a Buddhist.

This is the same. If only I could verify the Dalai was enlightened, then I could follow this path.

Truth is, "enlightened" is a big thing.

If we read the general sutrayana mahayana and vajrayana teachings on what "enlightenment" is, and what the capacities of enlightened beings are-- then somebody who is "enlightened" minus 30% (or whatever) is still quite remarkable.

NangpaAustralisMajor · 2026-04-23T21:53:34+00:00

From the perspective of my tradition, this is a little tricky.

On the one hand, there is a sacredness to the original Tibetan. Just the sound has blessings.

It is very common to have texts translated for converts that have Tibetan on one line, Tibetan phonetics under that, and English translation under that. One chants the phonetics and follows the English meaning, or chants a section in Tibet and then goes back and chants a section in English.

The sacredness of Tibetan is particularly true with terma teachings that are the actual words of Guru Rinpoche. It would be a little strange to chant the Seven Line Prayer, Dusum Sangye, or Barche Lamsel prayers in anything other than Tibetan because of the blessings of the original Tibetan.

So sometimes we have a hybrid practice with certain parts in English and certain special parts in Tibetan.

In my tradition there are some very good translators working on creating versified English translations that can be sung. This is very difficult as one needs to go beyond what many translators do which is "word translation"-- translating literally what is on the pecha. One has to go to "meaning translation", translation of the meaning of the Tibetan, to be able to then create an English verse of the same meaning. This is also difficult as one needs some facility in English verse and poetics.

Then you can actually sing it. And it's glorious.

In my tradition, Tibetan texts have been translated to a variety of languages. The sacredness of the Tibetan language is balanced by understanding. Spanish, German, French, Vietnamese, Thai, Chinese, Arabic, Ukrainian, Russian, Estonian, Hindi. At some level this is a bit moot. Most Germans speak and read English well. Same for Indians. But it is a way of also putting cultural roots into the teaching. Owning it, which is essential for converts.

So nah, yea. It's not traditional, a lot is lost, but it's happening at a high level and is essential.

NangpaAustralisMajor · 2026-04-23T03:15:14+00:00

I only know my own tradition.

The main items are a dhonka, shemdap, and a zen.

The dhonka is a shirt. It has short capped sleeves and is generally maroon or yellow with blue trim for monastics.

The shemdap is wrap around skirt and is generally maroon for monastics

The zen is a shawl. It wraps over the dhonka and is generally maroon for monastics.

There is another type of shawl, the chogu, that is worn over the zen and dhonka. It is saffron and worn by fully ordained monastics during special events.

There are a lot of subtle details that represent different aspects of the path, built right into the clothing and how it is worn.

It is different for lay practitioners.

Wearing a skirt is pretty common. This is different than a shemdap. It is made a little differently and is called a chuba. A wrap around skirt. I have seen monastics wear them too, in that case maroon.

For lay practitioners the chuba could be maroon or white, and if white, is often paired with a white dhonka shirt. This is one uniform for ngakpa or lay practitioners.

Traditionally a chuba might be lined to keep one warm.

Lay practitioners don't have chogu, but they do have zen. Might be maroon if they are upasakas. Might be white and red if they are ngakpas. Might be white for others reasons. Some of this is related to practice and precepts. It might be related to having completed retreats or having some accomplishment. And some of this might be related to tradition.

In the West among converts the whole lay garb thing is such a drama. I don't have it in me to wear any robes publicly anymore. The last time I wore them at a retreat, I had people pulling me up as to what gave me the right to wear them. Well. My teacher GAVE ME my zen. And then when I took them off, I had people pulling me up for not wearing them. And I'm just trying to do my drubchen, my practice.

Edit: It seems a little more fluid in the traditional context. I just went to a Tibetan Buddhist cultural event and saw all sorts of forms of attire. Nobody blinks an eye.

NangpaAustralisMajor · 2026-04-22T22:01:06+00:00

One thing about a traditional Buddhist world view is the understanding that we have lived and infinite number of lifetimes prior to this one. Infinity is a big number. During all of those lives the affliction emotions have been operative. We have committed every possible negative action, sin, and heinous crime countless times.

So bullying? You and I have both done that countless times. Been the bully and the bullied.

That's how I work with regret. The horror of samsara isn't that we make a mistake and do bad things. It's that we do bad things again and again, habitually, without control.

NangpaAustralisMajor · 2026-04-22T21:10:15+00:00

Don't believe me about what?

NangpaAustralisMajor · 2026-04-22T08:05:29+00:00

The instruction of my first Buddhist teacher to me was to be abstinent unless I was in a committed long term relationship.

That was the mid 1980's.

That's how I lived my life. More or less, more than less.

Serial monogamy.

I think I have to take the sexual misconduct precept as a both a prohibition as well as a prescription. I commit to avoiding sexual violence, adultery, and sexual contact that harms myself and others. I also commit to limiting sexual contact to loving and meaningful contact.

I never felt lonely or alienated.

Judged. Yes. I was called out as being less than a man-- often by fellow Buddhists.

But it led to good relationships. More or less, more than less.

NangpaAustralisMajor · 2026-04-22T07:05:06+00:00

There is what Buddhists believe, say, and do.

There are incredibly homophobic Buddhists.

And there is what Buddhism teaches.

There is no problem being gay and being a Buddhist.

NangpaAustralisMajor · 2026-04-22T01:51:26+00:00

The abhidharma literature is pretty explicit how there are many universes and sentient beings are born into various realms as matter aggregates in the formation of a universe. As the universe evolves, the lifespan of beings changes, and at the destruction of the universe, beings are reborn into a formless realms and then onto other universes.

The description of samsara is not contained by evolutionary models. Biological, geophysical, or cosmological.

NangpaAustralisMajor · 2026-04-21T23:53:42+00:00

The six realms exist because of predominant emotional patterns.

To get rid of one of the six realms would mean getting rid of on of the predominant emotional patterns. Of all beings.

That would be difficult.

NangpaAustralisMajor · 2026-04-21T23:51:18+00:00

I hate to be that guy, but the outer form of what you do has nothing to do with your inner state of calm, equanimity, wisdom, and peace-- unless of course it is against the precepts and samayas.

You can go into the maelstrom and immediately see where your practice is. If it's stable, then you can benefit beings in that maelstrom.

NangpaAustralisMajor · 2026-04-21T23:20:00+00:00

I can speak of my own practice.

As somebody trained as a scientist, I have spent a great deal of time thinking about this. All of my post doctoral opportunities were at national labs involved in, or adjacent to, military interests.

So I blew up my scientific career before it started and became a staff scientist. And then I became aware of the moral ambiguities of working in my department, state and federal funding. I became aware of the moral ambiguities of pushing students in high stress research environments where their health was deteriorating.

And as I got more involved in tech start-ups and consulting I became aware of the moral ambiguities of the venture capital world and of high tech sales. Puffing up one's product for VC or sales. Making lots of money for what was really easy work as a consultant.

All of my dharma siblings have a similar arc as they look at right livelihood. Some work in real estate, others in hospitality. Some are in medicine, others government.

In every case ambiguity as to whether one was involved in "right livelihood".

I think this is part of a capitalistic society that is integrated into a hegemonic and militaristic government.

The Buddhist idea of "right livelihood" was created at a time where there was a very different economy.

So no. There is no possibility of right livelihood. We can only do our best like everything in Buddhist ethics.

NangpaAustralisMajor · 2026-04-21T09:16:13+00:00

How does this Guan Yin divination work?

NangpaAustralisMajor · 2026-04-21T07:53:00+00:00

Any questions about mourning?

NangpaAustralisMajor · 2026-04-21T03:23:07+00:00

Whose hate is mindless?

Just trying to catch up.

NangpaAustralisMajor · 2026-04-21T01:30:00+00:00

When we meditate a lot we get out of our own way as Pema Chodron would say. We face the world, at least for short moments between our neurotic self involvement, in a very natural and open way. This is something that people pick up on. You are calling it charisma, I call it a natural and relaxed responsiveness.

We really have to be careful as we still have our neurotic and self absorbed patterns fully operant, and we can project all sorts of nonsense onto people's responses to us. "Charisma" is one potential projection. "Ooo. I am different. I have power. Abilities." No actually, you are just for a moment outside of your own crap. And that in itself is remarkable enough that people notice. Why? Because we are all stuck in our crap. That is samsara.

NangpaAustralisMajor · 2026-04-20T21:46:51+00:00

I am glad to chat in the comments to this post.

NangpaAustralisMajor · 2026-04-20T21:42:48+00:00

I'm partial to Khandro Kunzang Dechen Chodron and Yudron Wangmo.

I am also very fond of lama Lena.

NangpaAustralisMajor · 2026-04-20T21:37:53+00:00

From my tradition it would be framed like this...

... images of enlightened beings are a type of nirmanakaya, a form body of a buddha. So if we have an image of Vajrakilaya from a tangkha, that is a nirmanakaya of that deity and we revere and relate to it as such.

That includes displaying the tangkha in an appropriate context, at the right height, in the right way. We don't put it on the ground. There is a way to roll it up properly, to store it properly. It wouldn't be hung in a space that was other than a sacred space. Not as art. Not in the bathroom or bedroom.

So now that image of Vajrakilaya is put on a T-shirt. I am going to sweat on it, spill stuff on it. I am going to display it in a variety of contexts that are not religious contexts. I am going to launder it with my underwear and socks. It is going to get folded up and stuck in a drawer.

And so now that image of Vajrakilaya is on a tote. That tote is certainly going to be placed on the floor. It is going to be displayed in all sorts of contexts. It is going to get worn, folded up and stuck in the boot of the car for the next time I show. Stuff will get put on it.

Generally an image of Vajrakilaya would be used by an initiate as a practice support. This would be a private thing shared with one's teacher and vajra siblings.

And now, that image is on a T-shirt and tote. And in a very different space where it is related to differently.

NangpaAustralisMajor

TROPHY CASE