The Collected Works of Chogyam Trungpa: Volume Three: 3 (12 page)

So at last we might really give up all these complications and just allow some space, just give in. This is the moment when abhisheka—sprinkling and pouring—really takes place, because we are open and are really giving up the whole attempt to do anything, giving up all the busyness and overcrowding. Finally we have been forced to really stop properly, which is quite a rare occurrence for us.

We have so many different defense mechanisms fashioned out of the knowledge we have received, the reading we have done, the experiences we have undergone, the dreams we have dreamed. But finally we begin to question what spirituality means really. Is it simply a matter of attempting to be religious, pious, and good? Or is it trying to know more than other people, trying to learn more about the significance of life? What does it really mean, spirituality? The familiar theories of our family church and its doctrine are always available, but somehow these are not the answers we seek; they are a bit too ineffective, not applicable. So we fall away from the doctrines and dogmas of the religion we were born to.

We might decide that spirituality is something very exciting and colorful. It is a matter of exploring ourselves in the tradition of some exotic and different sect or religion. We adopt another kind of spirituality, behaving in a certain way, attempting to change our tone of voice and eating habits and our behavior in general. But after a while such self-conscious attempts to be spiritual begin to feel too clumsy and obvious, too familiar. We intend these patterns of behavior to become habitual, second nature, but somehow they do not completely become a part of us. Much as we would like these “enlightened” behavior patterns to become a natural part of our makeup, neurosis is still present in our minds. We begin to wonder: “If I have been acting in accordance with the sacred scriptures of the such and such tradition, how could this happen? This must be due to my confusion, of course. But what do I do next?” Confusion still continues in spite of our faithful adherence to the scriptures. Neuroticism and discontent go on. Nothing really clicks; we have not connected with the teachings.

At this point we really need “the meeting of the two minds.” Without abhisheka our attempts to achieve spirituality will result in no more than a huge spiritual collection rather than real surrender. We have been collecting different behavior patterns, different manners of speech, dress, thought, whole different ways of acting. And all of it is merely a collection we are attempting to impose upon ourselves.

Abhisheka, true initiation, is born out of surrender. We open ourselves to the situation as it is, and then we make real communication with the teacher. In any event, the guru is already there with us in a state of openness; and if we open ourselves, are willing to give up our collections, then initiation takes place. There is no “sacred” ceremony necessary. In fact, considering initiation “sacred” is probably seduction by what Buddhists refer to as “the daughters of Mara.” Mara represents the neurotic tendency of mind, the unbalanced state of being, and he sends his daughters to seduce us. When the daughters of Mara take part in initiation in which the meeting of the two minds is actually taking place, they will say, “You feel peaceful? That is because you are receiving spiritual instruction, because this is a spiritual thing that is happening to you, it is sacred.” They have very sweet voices and bring a lovely, beautiful message, and they seduce us into thinking that this communication, this “meeting of the two minds” is a “big deal.” Then we begin to give birth to further samsaric patterns of mind. It is similar to the Christian idea of biting the apple; it is temptation. When we regard abhisheka as sacred, then the precision and sharpness immediately begin to fall away because we have begun to evaluate. We hear the voices of the daughters of Mara congratulating us that we have managed to do such a holy thing. They are dancing around us and playing music in the pretense of honoring us on this ceremonial occasion.

The meeting of the two minds really takes place very naturally. Both the instructor and the student meet in a state of openness in which they both realize that openness is the most insignificant thing in the whole world. It is completely insignificant, truly ordinary, absolutely nothing. When we are able to see ourselves and the world in this way, then transmission is directly taking place. In the Tibetan tradition this way of seeing things is called “ordinary mind,”
thamal gyi shepa.
It is the most insignificant thing of all, complete openness, the absence of any kind of collection or evaluation. We could say that such insignificance is very significant, that such ordinariness is truly extraordinary. But this would just be further seduction by the daughters of Mara. Eventually we must give up trying to be something special.

Q:
It seems that I cannot get away from trying to secure myself. What should I do?

A:
You want so much to be secure that the idea of trying
not
to secure yourself has become a game, a big joke, and a way of securing yourself. You are so concerned about watching yourself and watching yourself watching, and watching yourself watching yourself watching. It goes on and on and on. It is quite a common phenomenon.

What is really needed is for you to stop caring altogether, to completely drop the whole concern. The overlapping complications, building an extremely fine lie detector and a detector for the lie detector as well, such complicated structures have to be cleared away. You try to secure yourself and, having achieved security, then you also attempt to secure that as well. Such fortifications could extend to an infinite empire. You might just own a tiny little castle, but the scope of your protection could extend to cover the entire earth. If you really want to secure yourself completely, there is literally no limit to the efforts you can make.

So it is necessary to drop altogether the idea of security and see the irony of your attempts to secure yourself, the irony of your overlapping structure of self-protection. You have to give up the watcher of the watcher of the watcher. In order to do this, one has to drop the first watcher, the intention of protection itself.

Q:
I don’t know what nationality to bring up, but if we were Indians, for instance, you wouldn’t speak to us this way, would you? I mean, it’s because we are Americans and are so much into
doing
things that you have to speak to us this way. If we were given to doing nothing, just sitting around, you wouldn’t speak to us like this.

A:
That is a very interesting point. I think the style in which the teachings are presented depends upon how much the audience is involved with the speed of materialism. America has achieved an extremely sophisticated level of physical materialism. However, the potential for being involved in this kind of speed is not limited to Americans; it is universal, worldwide. If India reaches the stages of economic development that America has attained, where people have achieved and have become disillusioned with physical materialism, then they will be coming to listen to such a lecture. But at this time I do not think there would be an audience for this kind of lecture anywhere other than in the West, because people elsewhere are not yet tired enough of the speed of physical materialism. They are still saving money to buy bicycles on the way to automobiles.

Self-Deception

S
ELF-DECEPTION IS A
constant problem as we progress along a spiritual path. Ego is always trying to achieve spirituality. It is rather like wanting to witness your own funeral. For instance, in the beginning we might approach our spiritual friend hoping to get something wonderful from him. This approach is called “hunting the guru.” Traditionally, it is compared to hunting the musk deer. The hunter stalks the deer, kills it, and removes the musk. We could take this approach to the guru and spirituality, but it would be self-deception. It would have nothing to do with real opening or surrender.

Or we might falsely assume that initiation means transplantation, transplanting the spiritual power of the teachings from the guru’s heart into our own. This mentality regards the teachings as something foreign to us. It is similar to the idea of transplanting a real heart or, for that matter, a head. A foreign element is transplanted into us from outside our body. We might tend to appraise our potential transplant. Perhaps our old head is not suitable, perhaps it should be thrown into the rubbish heap. We deserve a better head, a fresh one, a more intelligent one with lots of brains. We are so concerned with what we are going to get out of our potential operation that we have forgotten the doctor who is going to perform it. Have we stopped to make a relationship with our physician? Is he competent? Is the head we have chosen really suitable? Might not our doctor have something to say about our choice of heads? Perhaps our body would reject that head. We are so concerned with what we think we are going to
get,
that we ignore what is really happening, our relationship with our doctor, our illness, what this new head really is.

Pig, snake, and rooster. They represent stupidity, aggression, and passion
.

DRAWING BY GLEN EDDY.

This approach to the process of initiation is very romantic and not at all valid. So we need someone personally concerned with us as we really are, we need a person to play the part of mirror. Whenever we are involved with any kind of self-deception, it is necessary that the whole process be revealed, opened. Any grasping attitude must be exposed.

Real initiation takes place in terms of “the meeting of the two minds.” It is a matter of being what you really are and of relating to the spiritual friend as he or she is. This is the true situation in which initiation might occur, because the idea of having an operation and fundamentally changing yourself is completely unrealistic. No one can really change your personality absolutely. No one can turn you completely upside down and inside out. The existing material, that which is already there, must be used. You must accept yourself as you are, instead of as you would like to be, which means giving up self-deception and wishful thinking. Your whole makeup and personality characteristics must be recognized, accepted, and then you might find some inspiration.

At this point, if you express a willingness to work with your physician by committing yourself into the hospital, then the doctor for his part will make available a room and whatever else is needed. So both sides would be creating a situation of open communication, which is the fundamental meaning of “the meeting of the two minds.” This is the real way of uniting the blessing or adhishthana, the spiritual essence of the guru, and your own spiritual essence. The external teacher, the guru, opens himself and, because you also are open, because you are “awake,” there is the meeting of two elements which are identical. This is the true meaning of abhisheka, initiation. It is not a matter of joining a club, of becoming one of the flock, a sheep with your owner’s initials branded on your behind.

So now we can examine what comes after abhisheka. Having experienced the meeting of the two minds, we have established real communication with our spiritual friend. We have not only opened ourselves, but we have also experienced a flash of insight, an instant understanding of part of the teachings. The teacher created the situation, we experienced this flash, and everything seems to be fine.

At first we are very excited, everything is beautiful. We might find that for several days we feel very “high” and excited. It seems we have already achieved the level of buddhahood. No mundane concerns bother us at all, everything goes very smoothly, instantaneous meditation occurs all the time. It is a continuous experience of our moment of openness with the guru. This is quite common. At this point many people might feel that they do not need to work further with their spiritual friend, and possibly they might leave, go away. I heard many stories of this happening in the East: certain students met their teacher and received an instant enlightenment experience and then left. They tried to preserve that experience, but as time went on it became just a memory, words and ideas which they repeated to themselves.

Quite possibly your first reaction after such an experience would be to write it down in your diary, explaining in words everything that happened. You would attempt to anchor yourself to the experience through your writings and memoirs, by discussing it with people, or by talking to people who witnessed you having the experience.

Or a person might have gone to the East and had this sort of experience and then come back to the West. His friends might find him tremendously changed. He might look calmer, quieter, wiser. Many people might ask him for help and advice with their personal problems, might ask for his opinion of their experience of spirituality. In the beginning, his way of helping other people would be genuine, relating their problems to his own experience in the East, telling people beautiful and genuine stories of what happened to him. It would be very inspiring for him.