Alex Wilding

But if we jump through all these hoops, are we nevertheless just going through the motions? This, obviously enough, is a problem that's by no means confined to Buddhism.

But if we jump through all these hoops, are we nevertheless just going through the motions? This, obviously enough, is a problem that's by no means confined to Buddhism.

We can do all the study and the outer performances, and well, we do have a lot of that in this style of Buddhism, but still do all that without truly engaging at a deep level, at the level that might in our system be called the inner or even secret level. It's quite possible to use some mantras just as magical spells, and with enough effort and faith they may very well work.

We can do all the study and the outer performances, and well, we do have a lot of that in this style of Buddhism, but still do all that without truly engaging at a deep level, at the level that might in our system be called the inner or even secret level. It's quite possible to use some mantras just as magical spells, and with enough effort and faith they may very well work.

Indeed, it's true that a traditional ngagpa, mantra practitioner, would be expected to apply their mantric power to tasks like healing, averting hailstorms, protecting from the attacks of demons, finding lost objects, repelling enemies, increasing wealth, extending life, and so on. These are the stock in trade of magicians in many societies. Some people might look down on that activity,

Indeed, it's true that a traditional ngagpa, mantra practitioner, would be expected to apply their mantric power to tasks like healing, averting hailstorms, protecting from the attacks of demons, finding lost objects, repelling enemies, increasing wealth, extending life, and so on. These are the stock in trade of magicians in many societies. Some people might look down on that activity,

calling it impure. But if for the moment we can assume that the work is effective, I can't see any ethical difference between that and the work of a doctor, a meteorologist, a financial advisor in modern settings.

calling it impure. But if for the moment we can assume that the work is effective, I can't see any ethical difference between that and the work of a doctor, a meteorologist, a financial advisor in modern settings.

Nevertheless, if we know anything about the mantra vehicle, the tantra vehicle, the Vajra vehicle, or any of its other names, then we know that there is a proper tantric use of mantras when inner and outer are not separate. In that practice, every hand gesture, every syllable, indeed every breath, has an effect and plays its part in a sacred space in which the mantra is the sound of sacred speech.

Nevertheless, if we know anything about the mantra vehicle, the tantra vehicle, the Vajra vehicle, or any of its other names, then we know that there is a proper tantric use of mantras when inner and outer are not separate. In that practice, every hand gesture, every syllable, indeed every breath, has an effect and plays its part in a sacred space in which the mantra is the sound of sacred speech.

This is said to be a very subtle understanding, you might say an advanced one, and difficult to grasp, but that doesn't mean that we can't start. I don't think we need to put tantric practice on such a high pedestal that we don't even consider ourselves capable of relating to it properly at all.

This is said to be a very subtle understanding, you might say an advanced one, and difficult to grasp, but that doesn't mean that we can't start. I don't think we need to put tantric practice on such a high pedestal that we don't even consider ourselves capable of relating to it properly at all.

We can begin, of course, with the relatively gentle mantras of Chenrezig or Tara, with their relatively simple requirements by way of commitment, But in due course, the connection can and probably will deepen. And that makes it more complicated, I can assure you. So the formalities of Vajrayana practice are important, but they're not by any means the whole story.

We can begin, of course, with the relatively gentle mantras of Chenrezig or Tara, with their relatively simple requirements by way of commitment, But in due course, the connection can and probably will deepen. And that makes it more complicated, I can assure you. So the formalities of Vajrayana practice are important, but they're not by any means the whole story.

At the other extreme, we can look at this thing very, very deeply indeed. My teacher has told me that when the five poisons arise as the five wisdoms, then the practitioner is a real ngagpa, a real mantra practitioner. These fives, by the way, five poisons, wisdoms, five directions, colors, buddhas, dakinis, and so on,

At the other extreme, we can look at this thing very, very deeply indeed. My teacher has told me that when the five poisons arise as the five wisdoms, then the practitioner is a real ngagpa, a real mantra practitioner. These fives, by the way, five poisons, wisdoms, five directions, colors, buddhas, dakinis, and so on,

They are an important idea, an important scheme in Vajrayana literature and liturgy.

They are an important idea, an important scheme in Vajrayana literature and liturgy.

Maybe I'll talk about them a bit in another episode, but the point here is that the general principle that if, for example, anger, which is clearly a dangerous and potentially poisonous thing, arises not as something harmful, but as something that allows us to see things with unusual clarity, then we may be on this track.

Maybe I'll talk about them a bit in another episode, but the point here is that the general principle that if, for example, anger, which is clearly a dangerous and potentially poisonous thing, arises not as something harmful, but as something that allows us to see things with unusual clarity, then we may be on this track.