Welcome to my new web site dedicated to living fully, here and now.
Living fully in this context translates to being aware of natural Nondual nature of reality while remaining really present and fully alive and joyful in daily life (jobs, relationships, intimacy, spare time,
There are various teachings available to aspirants and the Buddhist Tantric teachings and practices (among other paths) executed properly can result in a really happy and peaceful life here on Earth, whereever one lives, today.
While various spiritual paths promise salvation in some dim future when we will be more pure, holy and compassionate, Buddhist Tantra or Vajrayana offers integration of the ultimate state of consciousness and everyday life, here and now. There is no real need to wait or to avoid anything.
The audacious claim that Buddhist Tantric teachings affirm is that even at this moment right now, the ultimate natural state of awareness (Mahāmudrā or Mahāsaṅdhi) is “present” in each and every one of us. There is infinite potential present in all of us, right now, no matter what physical, emotional or mental states we are currently in. That, of course, might suggest that fundamentally there really is nothing much to change and maybe that there is no one out there that can save us.
We are responsible for our own salvation.
And speaking of salvation, the notion that “purity” (i.e. renunciation of passions, desires, living in celibacy, ignoring the body needs and its energies, etc.) defines closeness to salvation simply does not stand the test of time. And Vajrayana employs the ultimate goal as the Path…
…the ultimate natural state of awareness, the fully awakened state (Mahāmudrā or Mahāsaṅdhi) or the one goal is employed as the Path. When we are on the path, we have already attained the goal (even while not fully aware of that fact). This advanced approach originating in the Mahasiddha tradition has many implications, no doubt, and I like this one the most:
Following this same line of thought and practice, on the Ādibuddha Blog, I share thoughts on and experiences from, various Nondual Buddhist Tantric practices (Anuttarayoga tantra, Mahāmudrā, Mahāmudrā Chöd, and Ati yoga or Dzogchen).
Vedic Tantra in general, and Kālī Tantra in particular, despite the fact that has brought immense benefits to me and that I am currently still teaching it, will not be discussed herein. There is so much I have learned during long years on the Kālī Tantra path, but that was brought to an end around the time I got initiated into Vajrayana.
The Sutrayana (Hinayana, or the small vehicle, the entry level Buddhism), while very, very important and still quite dear to me, will not receive much attention on this web site, either. There are several reasons for that.
First, other web sites are dedicated to that Path, so no need to repeat it all here. Actually, my very kind internet-friend from Singapore runs an excellent website, Awakening to Reality (http://awakeningtoreality.blogspot.com/), which has contributed really a lot to me prior to the Vajrayana practices (and it still does).
Second, I admit, I am not a scholar and I lack the scriptural knowledge very much needed on the Sutrayana path. And after the Anuttarayoga Tantra practice, the reading and especially elaborating on the abstract notions of the Nondual states of awareness has lost its appeal.
And third, maybe even most importantly, I have tried to advance on the journey to illumination relying on the Sutrayana and it produced wonderful, clear and permanent but not thorough results (entry level non-dual insights, cessation trans, anatta, and sunyata states. I write extensively about these experiences in my upcoming book, After Anatta.)
Why those results were not thorough? Well, obviously my mind was way too restless and my connection with the outer and inner worlds was way too strong, so really dealing with it all was quite beyond the reach of (what I now perceive as) mostly mentally and intellectually oriented practices of Sutrayana. Everyday life, emotions, desires, passions, body, and its energies, etc. are more or less ignored on the Sutrayana path (as it is the Path of renunciation, basically), and I simply needed something more. All in all, Sutrayana remains an important and a powerful Path, no doubts there.
Vajrayana, the third path in the overall Buddhist tradition, truly is high-tech practice. And it really takes favorite karmic conditions and sufficient sukriti (spiritual merit) to even begin to comprehend the profundity and potential of Tantric Buddhist practices, it would seem. It takes a really open heart, flexible and above all imaginative mind to even start employing the Tantric techniques, in my experience. No need to ignore, push and intellectualize away anything.
I have had a lot of wise mentors, teachers, instructors in life thus far. And I am grateful for that, I have learned so much! Through all those wise men and women, however, there has always been shinning only one Light: my immortal spiritual Master (photo on the left).
Lineage I belong to streams from the ancient Mahāmudrā Masters. My root Teacher is Sri Babaji, who is non-dual with the immortal Goraksha Mahasiddha. While He is the source of many, many different teachings supporting many paths, the depth and scope of what He has been teaching me (and my students, friends and extended family) over many decades can be most effectively comprehended and actualized through the Path of Tantra and Mahāmudrā. That’s how I see it now.
Let us hear a simple yet profound statement made by the immortal Goraknath Mahasiddha:
“Whatever your birth, high, middle or low,
Resourcefully using your given situation
You reach your goal without impeding the amazing karmic flow…”
– Goraknath Mahasiddha (quoted in the “Masters of Mahamudra” book)
These words need to be elaborated upon, no doubt. Well, I am hopeful that on this web site, His words and everything else will be elaborated on clearly and efficiently.
Needless to say, all thoughts presented on this web site are only my current subjective reality and I invite you to view them as such. Nothing authoritative or definitive can be found herein as there is no need for that. I am quite aware that maybe some thoughts and experiences shared will be challenging to digest as the path I travel on is very grounded and employs body and daily life just about entirely.
Be that as it may, I thank you for your time you might spend reading the Adibuddha web site.
All the benefits and merit that might be generated through this web site, I dedicate to my Gurudev for the universal good.
– Edmond C.