With regard to ‘thought’ and ‘emotion’

   There is no difference between thought and emotion – in the same way as there is no difference between a breeze and a gale.  With the first there is simply the movement of mind – and with the second there is simply the movement of air.  In that respect, emotions are gusts of wind – or waves on the sea.  

Both the gusting of the wind and the billowing of the sea begin with a simple shift in time and space.  There is a single thought to which self-referential consequence is attributed – and this leads to more of the same.  This tends to generate squalls, storms, gales, and hurricanes.  

Emotional embroilment is the result of ocean of Mind failing to self-recognise – and understand its waves to be its fundamental nature.  There is no relaxation in this – and neither is there the opportunity to make creative use of the energy that prevents relaxation.

Posted by Ngak'chang Rinpoche and Khandro Déchen to sangha on Telegram, 18th April 2020

Self-secret buddhas

 

   Vajrayana begins with the premise that dualism is a state of prejudice against non-duality. On the basis of this prejudice against non-duality, infinite forms of prejudice will manifest in order to obfuscate non-duality.

Beings may exist in a state of dualistic distortion, but that which is distorted is a distorted version of non-duality. Because of this, it is possible to employ the energy of duality to transform “what seems to be” into “what actually is”.

Beings are self-secret buddhas and the powerful methodology of Vajrayana enables the realization of this through the empty form of the yidam. From the perspective of the visionary practices of Vajrayana, it is possible to transform every aspect of prejudice against otherness—of every possible description.

Ngak'chang Rinpoche and Khandro Déchen in Global BuddhistDoor Magazine  posted on the  Drala Jong Facebook page 20th March 2020  

Keep calm and carry on

   The best way that we know for people to keep calm—or become calm in the first place—is called ཞི་གནས་ / zhi gNas / Shi-né. 

This has been translated in many ways: the most common being Calm Abiding. Literally it means Peace Remain.   We usually translate this as ‘Remaining Uninvolved With What Arises’.  This is the only way there is – or has ever been.  There are many different practices.  There are many different mantras.  There are many different visualisations – but, basically, if one has no basis in ཞི་གནས་ then these marvellous practices will be of no use in any case.
  
So, this returns us to Silent Sitting.  If you are calm then, everyone around you will become calm – simply by knowing that you are calm.  The more people who become calm the calmer people will become.

Posted by Ngak'chang Rinpoche and Khandro Déchen to sangha on WhatsApp 14th March 2020

Blue is blue

  The context of Vajrayana is one in which symbolism is self evident: blue is blue; green is green; red is red; white is white; yellow is yellow; raven caws; wolf howls, frog croaks, bull bellows; scorpion arches its tail; cockerel crows; snake hisses; pig shrieks; sky is azure; sky is grey; sky glimmers with stars; horse whinnies; rain is refreshing; leaves are green; tears are wet; skin is soft; espresso steams; brandy leaves a pleasant burning sensation on the palate; wind moves; snow flurries; water sparkles —— meaning is no longer hidden within the search for meaning.

Ngak'chang Rinpoche, posted on Telegram to apprentices, 21st February 2020, 
and The Bristol Talks: Ngak'chang Rinpoche on Vajrayana Topics on the Aro Community website.   

Glimmer with limitlessness

   The more one understands the symbolism of Vajrayana, the more one understands that everyday life IS Vajrayana – and, when that begins to become apparent, one’s life commences to glimmer with limitlessness. 

Empowerment performs itself all the time: at the bus stop; on the peak of a mountain; in the cinema; in the midst of a Finnish forest; in the bath; on Freak Street in Kathmandu; on horseback in the Laughing Water range of the Rocky Mountains; and, on the factory floor. 

This may sound banal, or profound, but the profundity of it is often too subtle to see. 

One has to authentically understand the context of Vajrayana if one is to stand a chance of everyday life exploding into symbolic meaning. 

Ngak'chang Rinpoche, posted on Telegram to apprentices, 21st February 2020, 
and The Bristol Talks: Ngak'chang Rinpoche on Vajrayana Topics on the Aro Community website. 

The principle and function of mantra practice

The principle of mantra practice is transformation.  Mantra is the form quality of emptiness, and the visualisation is the emptiness quality of form. Within Tantra the two are united as a means of transforming our dimension of being into that of the yidam.
Mantra functions through repetition in terms of overwhelming the conceptual sphere – we become entirely engrossed with the quality sphere of the yidam in terms of light and sound.
There is no room for ‘me’ there. I have to let go of the ‘me project’. As soon as I let go of the ‘me project’, the yidam irradiates my experience with referenceless enjoyment in which there are no compulsory projects.  One becomes the yidam and both sees and hears the world as the yidam.

Aro Encyclopaedia  Index: Dzogchen and Tantra: question and answer session.  Ngak'chang Rinpoche and Khandro Déchen

An art form equal to any other

   Ngak’chang Rinpoche and Khandro Déchen consider craftwork to be an art form equal to any other form of art (it is notable that the Lineage Holders also view art itself as inseparably connected with essential Vajrayana).  In fact, the Lineage Holders view Vajrayana craftwork as vital to the continuity of the lineage.  Likewise, Lama Tharchin Rinpoche, Dung-sé Thrin-lé Norbu Rinpoche, Kyabjé Künzang Dorje Rinpoche, and Kyabjé Düd’jom Rinpoche all emphasized the benefits of undertaking craftwork.

In a letter to their students, Ngak’chang Rinpoche and Khandro Déchen once wrote: “Some people see little value in craftwork in comparison with meditation – but what we have noticed about such people is that they seem to gain little benefit from their ‘meditation’.  Those, however, who enjoy craftwork – seem to change and show the beneficial changes one would expect to see in terms of meditation.”
Vajrayana Arts and Crafts  at Drala Jong  

Men and women need greater respect & appreciation for each other

  
Family environments which exemplify kindness, openness and an enthusiasm for life, are needed for there to be peace and harmony in the world.  For these qualities to exist as examples for children, men and women need greater respect & appreciation for each other.  The Aro gTér provides insight and methodology which are directly applicable to this need.

Ngak’chang Rinpoche & Khandro Déchen, Lineage holders of the Aro gTér, on Drala Jong: A Buddhist retreat Centre in Wales
 

Accountability: For anyone concerned by revelations of abuse

For anyone who has been concerned by the revelations of abuse in the world of Vajrayana Buddhism, the Lineage Lamas of the Aro gTér Lineage have written a text outlining the five precept guidelines which all Aro gTér teachers, abide by.

“Those who approach the Confederate Sanghas of Aro can expect its teachers to abide by the five precepts – and by the ramifications of the five precepts in terms of their societal implications. Within the ethos of the five precepts, the lineage Holders, Ngak’chang Rinpoche and Khandro Déchen—and the Aro gTér teachers who are their students—wish to provide the example of generosity, clarity, enthusiasm, creativity, and spaciousness.”

You can read the full article on the Aro Buddhism website.

Accountability  at the Drala Jong  website. 

Discover the pleasure of existence

   The name ‘Drala Jong’ means ‘Sparkling Meadow of Primal Iridescence’.  Of this name,  Ngak’chang Rinpoche and Khandro Déchen write:

Drala Jong innately exists in human beings.  ‘Drala’ is the appreciative faculty which exponentially enlivens people the more they engage with the world.  Appreciation is the key to enjoyment and to delighting in the enjoyment of others.  When we learn to appreciate phenomena our sense fields ‘Jong’, begin to sparkle, and a sense of generosity is born which connects us with others.  Although Vajrayana Buddhism is by no means unknown in the West – the sense in which enjoyment and compassion are mutually interdependent remains unexpressed.  We would like Drala Jong to be a place where human beings could discover the pleasure of existence – the pleasure that animates the sense fields and revitalises the Arts – and the art of living.

Drala-Jong.org: Sparkling Meadow of Primal Iridescence Ngak'chang Rinpoche and Khandro Déchen

Karma: the personal police state

Our karma is entirely how we perceive the world – moment by moment. So the ‘law of karma’ is not just law, it is the entire legal system. It ranges from the inception of the legislature to the nature of law enforcement and punishment. Our perception is the legislation and our responses enforce it. We are our own judge, jury, and prosecution. We sentence ourselves, gaol ourselves, and execute ourselves. This is the only entirely accurate legal system – but its accuracy only exists within its own frame of reference.
Meditation is our only weapon against this repressive regime and constitutes civil disobedience in the form of ‘passive resistance’. By allowing the development of experiential space through shi-nè – through letting go and letting be – we discover our own intrinsic awareness. The Four Naljors of Dzogchen Sem-dé is one of the ultimate crimes against the ‘law of karma’ and is punishable by enlightenment – the final revolution and overthrow of the legal system.

Aro Encyclopaedia Index:  Karma: the personal police state Ngak'chang Rinpoche

Non-celibacy is a more demanding path

One needs to approach sexuality with respect, kindness, and openness.  One needs to understand that the alternative to celibacy in Buddhism is not merely selfish indulgence of one’s desire at the expense of others.  One can ‘dress’ sexual misconduct in the clothing of freedom and lack of moralistic inhibitions, but it remains an obstacle to practice nonetheless.
This is an important statement in view of the high regard shown to celibate practitioners in terms of their discipline.  It could be something of a shock to some to realise that non-celibacy is a more demanding path, and that its discipline is vast and subtle.  It should be accurately understood, that ordination into the gö kar chang lo’i dé (gos dKar lCang lo’i sDe) is not chosen as an ‘easier option’ than celibacy.  The monastic path is simpler and easier to follow.  It is completely structured and designed to support the individual, whereas the structure of Vajrayana embraces endless nuances of reality as the play of precision and passion.

Aro Encyclopaedia Index: Tralam-mé: founding relationships on Vajrayana principles by Ngak’chang Rinpoche & Khandro Déchen

 

 

 

Tralam-mé is the manner in which people accidentally rhyme with each other

Tralam-mé in ordinary terms pertains to anything that happens in the sky – weather conditions, precipitation, rainbows, the Aurora Borealis, asteroids, meteor showers, seeing the stars in the sky, the moon in the sky, visions in the sky, whatever happens in the sky.
In terms of Dzogchen long-dé tralam-mé is used in the context of vajra romance – and thus we translate the term as poetic turbulence. Poetic turbulence is the romantic energetic which is sparked by the capacity for realisation in two individuals.
Tralam-mé does not exist simply as an interface between male-female romantic couples; it exists between everyone and everything everywhere.
Tralam-mé affects how people relate with each other.  We call it poetic turbulence as an emptiness and form coinage.  Tralam-mé is the manner in which people accidentally rhyme with each other – the manner in which they fall in love.
Tralam-mé allows you to experience the non-dual sparkling through in respect of your partner.

Aro Encyclopaedia Index: Tralam-mé   Questions & answers with Ngak’chang Rinpoche 

Every aspect of human existence

 

The wonderful quality of Vajrayana is the way in which it approaches every aspect of human existence as being fundamentally workable.  Whatever the situation happens to be, it can be transformed through the practice of Vajrayana.  We do not have to be afraid of what is manifesting and neither do we have to confuse ourselves with the idea that Buddhism needs to be adapted for the West.  Ideas of this nature do not relate with Vajrayana and the methodology of transformation.  If one really understands Vajrayana – one understands that every culture is actually ideal for Vajrayana.

Aro Encyclopaedia Index:  Counting the cars on the New Jersey Turnpike  Ngak'chang Rinpoche interview 1997

What is Buddhism?

Buddhism is a statement of our intrinsic goodness; and the possibility of discovering that intrinsic goodness.  This is the simple answer, but complex questions can arise from that.  Giving a simple answer is not always that simple.  When I use the word goodness, I am not using it in the sense of nicey-nicey goodness, or piety, or sanctity, or holiness – ‘goodness’ here relates to complete value. This goodness is the goodness of freshly baked bread; the goodness of seeing a field of sunflowers; the goodness of birth and death; the goodness of being present. There is a basic goodness, a basic sanity with which we can connect. We have that – we simply need to allow ourselves the non-referential space to find it.


Aro Encyclopaedia Index: Ah, but I was so much older then – I'm younger than that now. Ngak'chang Rinpoche interview 1993 

Tantric Ordination

The ngakphang tradition is colorful, individualistic, and highly heterodox. The ngakpas and ngakmas, are the ordained, robe wearing members of this tradition. They are neither ‘lay’, nor ‘monastic’, nor ‘in between’ and defy all attempts to pigeon-hole them into the neat and tidy categories of authoritarian institutions. They are a parallel stream of practice to that of the better known monastic sangha, and represent an opportunity for western people to establish the highest possible commitment to the Buddhist path without having to become celibate.

Aro Encyclopaedia Index: The Ngakphang Tradition, Ngak'chang Rinpoche 

Life will seem more infused with energy

It is not always easy to be kind, but it is also not that difficult because kindness flows naturally from our beginningless non-dual nature.  So if we remind ourselves constantly to be kind, we constantly put ourselves in closer contact with our primordial non-dual state. There is also something in the activity of kindness that has an effect on us. 

When we make the effort to be kind, we may find that it becomes increasingly effortless. It may begin to flow naturally, and make us glad that we can experience such warmth and openness. A truly kind act is an act of pure appropriateness and therefore whenever we are kind , there will be an element of appropriateness. Life will seem more infused with energy, and there will seem fewer obstructions. Kindness simplifies situations.

Aro Encyclopaedia Index: Kindness: The power of the awakened mind warrior, Ngak'chang Rinpoche 

I can be the good person who is disapproving of the bad habit

The more you try to force thought out, the more of a problem it becomes.  The more you disapprove of your own neuroses, the more of a problem they become.  The time to disapprove of them is if they are hurting others; and then in the moment.  But one does not go into punishing oneself for having them at other times.  If one is aware that one has patterns, then one has to say, I need to have some awareness while this pattern is performing.  If I punish myself for having the pattern whilst I am having it, then this actually acts as a screen which hides the neurosis – I can be the good person who is disapproving of the bad habit.   That means I never get to see this habit, this neurosis, because I am too busy being the person who is disapproving of it.  This is actually a way of maintaining the neurosis.  The only way I see through a neurosis is to be with it. This is a great value of silent sitting.

Aro Encyclopaedia Index: Compassion - Questions and Answers.
Ngak'chang Rinpoche. 

Tantra

"Tantric Buddhism employs the urgent energies of agony and ecstasy, lust and hatred, paranoia and greed to transform our confusion into enlightenment. Tantra is radically positive insanity. Tantra is the hot blood of kindness. Tantra conjures with the electricity of being: the shimmering voltage that crackles ecstatically between emptiness and form. Tantra is the alchemy of transformation by which we re-create ourselves limitlessly according to the kaleidoscopic pattern of moments that comprises our experience..”

tantra, Ngak'chang Rinpoche

Primordial wisdom

"The greatest inspiration and rôle model for women, in terms of Tibetan Buddhism, is the enlightened yogini Yeshé Tsogyel (Ye shes mTsho rGyal). Yeshé means ‘primordial wisdom’, and Tsogyel means ‘queen of the ocean-like quality of Mind’. She is the female Buddha of the Nyingma School. As a historical figure she is mother of all Nyingma Lineages. Yeshé Tsogyel, together with her incarnation and emanations are an inspiration to women as rôle models, and to men as a teachers."

nrp_ordination_ph_03_picture_eng.php,Ngak'chang Rinpoche, Aro Encyclopaedia