That source of inspiration, on the one hand, is the spiritual teacher. The main purpose of the relation with a spiritual teacher is to gain inspiration. A regular teacher can answer questions, for example, and a therapist can work with your emotions, but inspiration from a living example, that’s something that you get from a spiritual teacher. That’s what gives you the energy.
It’s the root of the path, as they say in the lam-rim. People often get confused with the image, because a plant doesn’t start from the root; a plant starts with a seed. It comes from a seed, but the root of the plant is the thing that anchors it in the ground and through which the plant receives its sustenance. So likewise the relation with a spiritual teacher, that deep relation with a spiritual teacher, isn’t what starts you on the path, but it’s what roots you and gives you the inspiration to grow, like a plant grows.
And we can also receive that type of inspiration from the rituals, if we do it with a proper state of mind, obviously. So that’s one way of balancing.
Also for the emotional type, ritual is important, because it gives expression and form to the feeling. Sometimes we have all this emotion of love and so on, but it just becomes sloppy. You don’t know what to do with it, it just sort of gushes. And that needs to have a form of expression, so that it can actually be channeled and used in terms of, for instance, lights going out and actually benefiting others and bringing them happiness and so on. Well, that gives a form in a ritual that the emotion can take.
Or likewise we may feel tremendous love and appreciation for the spiritual teacher, but when you actually do the Lama Chopa, the Guru Puja, then you go through verse by verse thinking of the qualities, thinking of the benefits that we gain from the teacher, and so on. So it gives a form in which we can actually work with these feelings in a positive and constructive type of way, rather than just feeling them and nothing else.
And for a devotional type, when we can’t understand what’s happening in life, then you need more than just comfort and uplifting from a ritual. We need to understand what’s going on, and so that intellectual approach is very helpful there.
For the intellectual person, as I was saying before, the ritual gives regularity, gives a sense of continuity. And also doing a ritual before we do intensive study helps to lower our arrogance. And that’s very important in terms of our minds being more open for understanding and understanding clearly, rather than, “I know everything,” or “I have to know everything,” “I paid my money, so give me all the information as much as you can.”
I know I found that very helpful. When I first went to India back in 1969, I was coming from a super-intellectual background at Harvard Graduate School. And I became involved with tantra practice after a while; I took some initiations, some empowerments and then was doing a daily practice of recitation of certain sadhanas in Tibetan. Nothing was translated at the time, nothing was available and it was beyond my level of Tibetan and my experience to be able to really translate them and get any meaning out of the sadhanas. And I found that extremely, extremely helpful for lowering my arrogance.
Because I came with quite a lot of baggage of arrogance to India and here it was where I have this attitude, “I’m not going to do something that I don’t understand.” That could be a big obstacle, a big obstacle, because what level of understanding does it have to be before I will deign to practice this primitive ritual? But doing it, and just doing it with a certain confidence, “Eventually I’ll understand what’s going on; and eventually when I’m ready and when I have the language skills, then I’ll be able to understand. When I have the skills from a little bit of experience with Dharma, then my teachers will explain it to me.”
That was very important, very important in my own development. Because then you really start to work with patience, you really start to work with perseverance. Because even if we have some sort of translation, usually they’re quite puzzling, “What does it actually mean?” And even if we get some explanation of it, that also is a bit puzzling. In fact that actually is the method. The method is to explain things vaguely on purpose.
It’s very funny, when you read the root texts, the texts by Nagarjuna and various great masters, they’re completely vague. They’re filled with pronouns that don’t seem to have any reference – this’s and that’s – my university English professor would really put a big fuss about, “It’s not clear what your reference is.” So they’re filled with this’s and that’s. And Serkong Rinpoche used to say, “Don’t think that Nagarjuna was incapable of writing a clear text, that he was a bad writer. He and the other great masters wrote the texts in this manner on purpose.”
There are several purposes here. One is that when the text is filled with this’s and that’s, well that means that each of these this’s and that’s has many, many different levels of meaning and interpretation, and so as you learn it, then you can add on to this framework. That’s why it’s a root, it’s called a root text, because it’s a root from which everything grows. On that, all your understanding is going to fit, in a sense, so as you recite it, you fill in all the meaning.
This is one of the big problems of being a translator from a Western background, we feel very uncomfortable, at least some of us feel very uncomfortable writing texts that are filled with this’s and that’s; you want to fill it in with what it means. And then you fill it in just according to one commentary tradition, and then it doesn’t act as a root text anymore, because it doesn’t fit with any other commentary. And the commentaries and their interpretations are extremely different. And then you get a text that could be understood on a Chittamatra level, it could be understood on a Svatantrika level, it could be understood on a Prasangika level – these different Indian tenet systems – and that becomes really problematic if you don’t leave it vague and open.
So that’s one reason for it being like that. The other reason is that, this is particularly true in tantra, that in a sense it is an automatic screening system. You don’t want to explain things too clearly, because then people will not value the teachings. And for those for whom it’s enough, it’s enough. But those who are really, really interested, they’re going to come back and they’re going to say, “Could you explain this more?” And then you explain it a little bit more. And for some people that’ll be enough... Like this that method develops patience and perseverance.
The whole training in Dharma is not just a training in information, transferring information, and then we have that information. But the process is one of developing ourselves emotionally as well in terms of our whole personality. And doing a ritual or reciting a text or something like that without really understanding the meaning, or only having a very general idea of the meaning, can be very helpful in that process of developing our personalities. So we need to understand that.
Also, if we’re mature, then a relationship with a spiritual teacher can help us to develop all three of these areas. A teacher would be intellectually challenging, a teacher would also be emotionally moving, it moves our emotions to be with the teacher, and also is inspiring. So a teacher, a spiritual teacher, I’m speaking specifically about a well-qualified teacher, can be a source that helps us to develop all three approaches in a balanced way.
But we have to watch out for it just being an intellectual dueling, arguing with the teacher, that you just get into debating. That would be the immature intellectual approach, that you’re just constantly dueling. Or you fall in love with the teacher; that would be the immature emotional approach. Or you become mindlessly devotional, “Oh guru, guru, tell me what to do.” We lose all responsibility. That we have to avoid with the spiritual teacher.
And of course this also has to be guided by the teacher as well; it’s always an interaction, that the teacher doesn’t allow for this mindless devotion by putting themselves up on a throne, especially Western gurus, I find, playing the whole “great white guru” trip. This is very dangerous. That encourages a mindless devotionalism. Or flirting with students, that encourages love. Or just being aggressively intellectual and cold, not having any personal relation with the students, just sort of coming in, lecture, and “bye-bye” and go to your room. That tends to lead toward just that intellectual dueling type of relationship.
But if the teacher is able to handle it properly, then we can gain from a healthy relationship with a spiritual teacher a balance of all these three approaches.
So that’s what I had to say about these three approaches to the Dharma.