Approaching Aro

Long-life prayer by Lama Tharchin Rinpoche

David Chapman — Wed, 05 Oct 2011 16:20:01 +0000

This long-life wish-path (“prayer”) for Ngak’chang Rinpoche was hand-written by Kyabjé Lama Tharchin Rinpoche in 1992. Lama Tharchin’s use of “Rinpoche” in the title might be considered significant.

The two have been friends since 1991. Later that year, Lama Tharchin’s Vajrayana Foundation purchased the land for the Pema Osel Ling retreat center near Santa Cruz, California. Ngak’chang Rinpoche spent three months on the site when it was first purchased, helping transform it into a Vajrayana venue. He worked on—among other things—the hat for the colossal Padmasambhava statue. Since then, Ngak’chang Rinpoche has often taught at Pema Osel Ling.

Lama Tharchin Rinpoche and Ngak’chang Rinpoche renewed their friendship in February, 2011. Due to conflicting teaching schedules, they had not been able to meet for five years. Ngak’chang Rinpoche (with some close students) spent a day at Pema Osel Ling and had much to discuss with Lama Tharchin.

Long-life prayer by Chhi’mèd Rig’dzin Rinpoche

David Chapman — Tue, 04 Oct 2011 16:25:50 +0000

This long-life wish-path (“prayer”) for Ngakpa Chögyam was written by Kyabjé Chhi’mèd Rigdzin Rinpoche, and bears his signature and seal.

The text mentions that Ngakpa Chögyam (Ngak’chang Rinpoche) is the rebirth of Pema Legden. ’a-Shul Pema Legden was a student of Chhi’mèd Rigdzin Rinpoche’s previous incarnation Khalding Lingpa. Pema Legden also was the consort of Aro Lingma, who revealed the Aro gTér.

You can click on the image, or here, to see a larger, clearer version.

Ngakpa Update

David Chapman — Tue, 30 Nov 2010 23:42:36 +0000

Naljorpa Ögyen Dorje and I write the site Ngakpa Update.

Ngakpa Update presents news and notes on the Tantric system of non-monastic ordination. This system is central in the Aro lineage.

An advice vacuum

David Chapman — Tue, 16 Nov 2010 20:39:49 +0000

I have some confessions to make. And I would like to ask for your help.

When I first started writing Approaching Aro, my outline called for a page on the topic of “approaching” in general. By that I mean the process of looking around for a spiritual system that is a good personal fit, evaluating alternatives, gradually getting more involved, asking sensible questions at each step.

“Spiritual shopping,” some call it; but that sounds disparaging. I think this “shopping” is something everyone ought to do, before getting seriously involved with any religious system.

Emptiness in the Aro gTér

David Chapman — Mon, 18 Oct 2010 01:21:07 +0000

An awkward situation

I find emptiness—especially when understood as a good thing—the most distinctive and valuable teaching of Buddhism. It is also one of the least accessible, least obviously attractive, and least visible from outside the religion. (Every educated Westerner has some idea about Buddhist teaching on karma and compassion—but “emptiness”? No.)

Emptiness is not, I think, necessarily difficult to understand. Books about emptiness are remarkably scarce, though, considering how important it is. And those books are mostly extremely hard going. There is a tangled history behind this.

Ling Gésar Buddhist martial arts retreat

David Chapman — Sun, 26 Sep 2010 22:17:14 +0000

Imagine that an enemy has grabbed you, thrown you on the ground, pinned you on your back, wrapped your left arm tightly around your own neck, and you are struggling to escape as they use it to choke you unconscious.

Now imagine that your best friend has grabbed you, thrown you on the ground, pinned you on your back, wrapped your left arm tightly around your own neck, you are struggling to escape as they use it to choke you unconscious—and you are having wicked big fun.

Hold that thought.

Off the path

David Chapman — Thu, 23 Sep 2010 12:06:27 +0000

The last page explained what spiritual paths are good for, a little about how to choose one, and the value of trekking clubs and guides—that is, a religious community and teachers. This page is about the costs, risks, and benefits of going off-path.

On the path

David Chapman — Mon, 20 Sep 2010 21:58:48 +0000

Wilderness adventure

Buddhism and other spiritual systems often speak of a “path.” This metaphor is usually used briefly and vaguely. Considering walking paths in detail provides insight into spiritual paths, and why you might choose to follow one.

Spiritual paths are not much like the paths in a garden or city park. Instead, I want to compare them with hiking trails in remote, rugged mountains. The terrain of religious experience can sometimes be uncertain, difficult, or even dangerous, making this an apt analogy. (It is also a metaphor I enjoy because I live in mountains and spend a lot of time walking in rough places.)

I will explain what paths are good for, how to choose a path, and the value of trekking clubs and guides—that is, a religious community and teachers. On the next page, I will talk about the costs, risks, and benefits of going off-path.

Approaches to religion

David Chapman — Sun, 29 Aug 2010 14:18:31 +0000

Image courtesy Sarah Moses

There are different ways of relating to religious or spiritual systems. I relate to Buddhism as a path.

On following pages, I will offer some thoughts about how to find a path that is a good fit for you personally. My advice assumes that you, too, take a path approach to religion or spirituality.

That is actually not usual. Other relationships are more common. All are perfectly valid, at least for some systems. Some may not go well with Buddhism. In any case, this web site might not be useful if you relate in one of the other ways.

So this page briefly compares the path approach with some alternatives: social group, faith, worldview, toolbox, and tradition. I also explain briefly why the path approach seems to work best for Buddhism. The next page explains “path” in more detail.

Buddhism for Vampires

David Chapman — Tue, 18 May 2010 17:06:12 +0000

Buddhism for Vampires is a new (as of May 2010) site, presenting Buddhism in an unusual new way. Or, not so new: because it turns out that the undead have been a part of Buddhism since ancient times.

Most of a year ago, I suggested here that explaining Buddhism in the language of the undead might be a way around the problem of Buddhism’s hijacking by New Age psychotherapeutic political correctness. That might make Buddhism attractive to a new audience. I wasn’t really serious then; but after thought and research, I realized that the connections between vampires and Buddhism are substantial and significant.

Vampires provide a set of metaphors for communicating aspects of Buddhism that are otherwise difficult to talk about. Wavering on the threshold between living and dead, the undead embody the unavoidable ambiguity of experience. Seductive and horrifying, vampires mirror our constantly-flickering reactions of desire and revulsion.