[…] attributing the opponent outside. But that isn’t the opponent. The opponent is the set of patterns inside that was set in motion. That’s where we need to direct our attention. Aristotle had a line on this, he said, “It’s very easy to get angry. It’s very difficult to get angry at the right person, […]

[…] When you experience no separation from what is arising, and so any sense of a self separate from this has dropped away, then your intention becomes the direction of the present. Student: [Unclear] Ken: Reeaaally slowly. [Laughter] Student: That works. Ken: When you experience no separation—that is, the sense of self drops away—intention becomes […]

[…] are not separate, svabhavikakaya. Now, to do this, you don’t think: “nirmanakaya, dharmakaya, sambhogakaya, svabhavikakaya,” because that’s just thought. How do you do it? Student: Experience it directly. Ken: Experience what directly? Student: I think if you experience the first two, you have … in other words if you experience the anger, if you […]

[…] very important. What’s important is understanding what we’re doing and it being really important to us to do it. It sounds like you are moving in that direction and you can go on studying and at a certain point— and this is a very important point in people’s practice—you have to move from looking […]

[…] Then I’ve got to pay attention. Okay, what’s going on? So that’s when I start using categories, is to understand what’s going on so I know which direction to move. But when it’s actually moving and [unclear], forget about the categories, enjoy the relationship. That’s my practical advice. Student: Okay, thanks. Ken: Okay. Other […]

[…] of compassion, and the fusion of emptiness and compassion. The Vajrayana are specialized techniques which build on the Vajrayana approach, but are designed to bring one into direct experience very quickly. And the transportation metaphors would be like the Hinayana is a Volkswagen, Mahayana is a big bus because it carries everybody to enlightenment, […]

[…] would regard as somewhat problematic. You’re going to do much better sitting down and talking with someone about why you practice, and how to practice, in a direct interaction. That’s how you’re going to work through all of that. Student: Where do you find one? Ken: That’s part of the challenge. It happens in […]

[…] child, when he or she has children, provides the same kind of attention that they received from their parents. So balancing a relationship doesn’t necessarily mean a direct balancing. So, as with the parent-child relationship there’s a kind of generational understanding in the student-teacher relationship. Attention flows from the teacher to the student. The […]

[…] more than two hours, right? Collectively in one day is that? Ken: I think you’re confusing or bringing together two things. Ideally yes, you live in that direct knowing all the time. But when we were talking last time about rejecting a sentient being or falling into despair, it was staying in those states of […]

[…] the cigar-smoking, stone-throwing monk. But he said that even though this person’s behavior was deplorable, it really made a difference in his meditation. He was able to direct Jack’s attention in such a way that he made his practice of meditation very, very precise. He could name a cell in your liver and tell […]

[…] a religious evolution, it was very much about finding a way to transcend the human condition. The whole notion of refuge can be seen as defining a direction in your life that you’re going to explore this mystery. And that’s what I say about refuge. When people take the vow of refuge, I say, […]

[…] not very good, but that’s the best I can do. Ken: Okay. Given the nature of the material to describe this chapter, might be more in the direction of, “What makes life unsatisfactory?” Does that work? Because it’s describing how it’s unsatisfactory. Anybody else? Identify your own questions Ken: So we’ve had several suggestions […]

[…] For some reason, and this could be just right now, I feel like I can see it but then I think, I’m wondering, why it’s not more direct. And I don’t know what I’m saying about “it,” what “it” is. Ken: Why doesn’t Gampopa talk about it in the way that I’m talking about […]

[…] that?” To me, what these verses do is to say, “This is really bloody unlikely, but it certainly is something wonderful to aspire to.” It sets a direction, but at the same time reminds us that we are probably never going to be perfect. How many of you have a little perfectionist tendency in […]

[…] teachings of Indian Buddhism. The Theravadan became known in the Tibetan tradition as the Hinayana, the Mahayana teachings—compassion and emptiness—and the Vajrayana teachings—deity practice, energy transformation, and direct awareness. In that sense, Tibetan Buddhism is unique. Theravadan tradition inherited the earlier teachings, but had migrated before the ethic of compassion became a central component […]