March 5-April 4, 2021
$1500.00 cost includes room and board
Limit 10 participants
"The samaya of body involves always regarding one's basic phenomenal situation as an expression of sacredness. We do not doubt the sacredness of our world. The samaya of speech involves also regarding any occurrence-- anything that comes up in our experience-- as sacred. This could be either internal or external occurrence, so that any subconscious gossi8p or emotional upheaval is included here. The samaya of mind is connected with the indestructible wakefulness of the vajra mandala-- in this case the mandala of Vajrayogini. Even the hint or possibility of neurosis is unable to enter into one's state of being because the whole world is seen as part of the mandala of sacredness that one has entered."
Chogyam Trungpa Rinpoche
"Sacred Outlook: The Practice of Vajrayogini"
Consciousness without habitual reference point
What is the view in Dzogchen? The view is essentially consciousness without habitual reference point. This is what is pointed out by your Guru and what you should recognize through the practices which he or she gives you. Recognition means that we recognize our consciousness, our awareness, freed from the constraints of habitual thoughts and through practice we familiarize ourselves with this state.
This sounds great doesn’t it but what we don’t realize is that we, as confused sentient beings, are dependent on our habitual thoughts and emotions as our reference points for our experience. This is what we call “Ego” in the Buddhist tradition and why believing in “Ego” is deluded. It is the view of reality which is based on habitual projection, grasping and fixation which is what relying on habitual reference points entails. When we first begin experiencing “consciousness without habitual reference point” we usually find this to be a panic inducing or unsettling experience.
Understanding this is important in order for us to develop a wariness regarding any attempt to turn our practice into something particularly cozy and comforting. This is the danger of the popularization of such approaches to meditation as “mindfulness based stress reduction.”
Fundamentally, any practice in the Buddhist tradition ultimately has one purpose which is to cut through the mind that clings to habitual reference point. From this point of view there is no “higher and lower” type of practice there is only whether a practitioner practices with the correct view and whether they “accomplish” the practice.
Finding a genuine Guru – someone like Trungpa Rinpoche, or the Vajra Regent-- is very rare. We should be very wary of anyone who having become their students then doesn’t follow through on their practice instructions. Maintaining the correct view is the meaning of samaya.
This is remarkably troubling with regard to such practices as Vajrayogini Sadhana which used to be practiced extensively in the Vajradhatu Sangha but has all but disappeared from the Shambhala International mandala.
In terms of Vajrayogini Sadhana, this abhisheka was given by the Vidyadhara to his direct students. Of all the higher tantric practices that we practice, this was the main practice of all of Trungpa Rinpoche’s senior students during the Vidyadhara’s life time. Never mind what labels we put on our practice lineages such as Kagyu, Nyingma, or Shambhala, because this practice is so associated with the Vidyadhara Trungpa Rinpoche and inextricably mixed with our experience in his presence it is a direct manifestation of his mind. It is a skillful means for connecting directly with the awakened mind of our root Guru. Whatever resistance we feel about this practice has to do more with this type of "panic" ego feels when it is being undermined by the practice. It is of utmost importance to continue to practice Vajrayogini and to "lean into" that resistance -- as we have been instructed. To misinterpret this practice, to believe our personal story lines about why it isn't for us, is to give in to mara. On the larger scale, the inability of our sangha to hold this practice is bad news for the Dharma in the West and in the world.
As students of the Dharma it is very necessary to question why this has been removed from the curriculum.
Participants get to explore the full sadhana practice in the context of a closed retreat situation. Functional talking is observed throughout. We do not allow participants to use electronic devices while in retreat or to leave the retreat boundaries.
The emphasis is on practice but we review the Vidyadhara's Tris during the daily feasts.
Participants need the following prerequisites to enter this retreat:
They need to have completed a Dathun within the past 5 years.
They need to have received Vajrayogini from an authentic holder of this lineage
They must have be students of the Vidyadhara Trungpa Rinpoche and the Vajra Regent (either directly or by studying their teachings with senior students.)
They must have a personal commitment to maintain their samaya to this lineage.
|Event End Date||04-04-2021|