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The ‘truth’ is ridiculously simple: as long as there is duality, there can never be total satisfaction. (P. 30)
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I would like to stress and repeat once again that Buddha taught in paradoxes because everything is paradoxical. Like a rainbow, it is there and, at the same time, it is not there. When a beautiful rainbow (P. 95) appears in a clear blue sky, if you try to get close enough to take the perfect selfie the rainbow will disappear. No rainbow, no selfie.
Every morning for the past fifty-nine years, I have looked at my face in the bathroom mirror. Not once has that face become the face of a baboon holding a banana. Two things happen when I look in a mirror: I see the reflection of my face and simultaneously, I am aware that my face isn’t actually in the mirror. This is the paradox that lies at the root of how everything appears: democracy, eastern values, western values, gender, critical thinking, blind faith, colour, shape, art, music. Everything is paradoxical. But if you haven’t yet realised the essence of a paradox, you might try to apply lipstick to the lips of your reflection, which can only result in frustration and ‘unsatisfactoriness’ (duḥkha). (P. 96)
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Try not to let scandals and criticisms discourage you. And don’t allow yourself to be persuaded that the Vajrayana is not for this time. The tantric texts tell us that the Vajrayana is tailor-made for this modern world. So rest assured that those who have a thirst for the truth, good analytical skills, a longing for objectivity, a need for empirical proof and a healthy mistrust of even the best reasons for trusting, are the perfect vessels for the Vajrayana teachings. If, that is, they are willing to give tantra a go. (P. 111)
Intenta que no te desanimen los escándalos y las críticas. Y no te dejes persuadir de que el Vajrayana no es para este momento. Los textos tántricos nos dicen que el Vajrayana está hecho a medida para este mundo moderno. Así que tengan la seguridad de que aquellos que tienen sed de la verdad, buenas habilidades analíticas, un anhelo de objetividad, una necesidad de pruebas empíricas y una sana desconfianza incluso de las mejores razones para confiar, son los recipientes perfectos para las enseñanzas del Vajrayana. Si, es decir, están dispuestos a probar el tantra.
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This ability to break out is called ‘merit’, and merit takes many forms. Art appreciation can be taught and understood, but the truly innovative artists – Picasso for example – go out of their way to break as many rules as possible. The ability to break the rules is merit and merit sets you free. Once you realise this, piling rice on some stupid plate will take on a completely different meaning until, eventually, you will truly see a handful of rice as a galaxy. This is ‘mandala offering’. (P. 122)
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If you cannot appreciate flexibility and blurred lines, and if you dare not embark on the adventure of living without judgements or distinctions, the Vajrayana is not for you. (P. 127)
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Remind yourself that the better you are as a practitioner, the bigger, stronger and more effective the obstacles will be. (P. 230)
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