Pride and Prejudice

This is a text on the nature of the cause of prejudice — given by Ngak’chang Rinpoche & Khandro Déchen (སྔགས་འཆང་རིན་པོ་ཆེ་ and མཁའ་འགྲོ་བདེ་ཆེན་)

‘Fear of otherness lies at the root of prejudice. From the point of view of duality, nothing is as ‘other’ or dissimilar as the nondual state.

From the perspective of nonduality, we are prejudiced against our own natural state.’

The assertion that ‘pride and prejudice are antithetical’, is a statement which can only be understood from the perspective of Vajrayana.

Vajrayana is based upon the experience of the otherness of emptiness – so otherness holds no fear for those who practice according to the principle of transformation.
Tantrikas develop vajra pride which—because it is founded on emptiness—allows the possibility of assuming infinite forms of otherness: otherness of colour, otherness of shape, otherness of gender, otherness of disposition – and, limitless other varieties of otherness.

Every variant of vajra-otherness is a glorious manifestation of nonduality as it sparkles through the appearance of every permutation of humanity.

Fear of otherness lies at the root of prejudice.

From the point of view of duality – nothing is as ‘other’ or dissimilar as nonduality.

From the perspective of nonduality, prejudice against the natural state is to the expected outcome.

In the condition of dualistic estrangement, the beginningless nondual state becomes alien – and therefore antagonism to its otherness arises in opposition to every form it assumes.

From the basis of this primitive antagonism, every type of prejudice arises: racial discrimination, gender-chauvinism, sectarianism, religious bigotry, bias, intolerance, insularity, fanaticism, and narrow-mindedness.

Within the self-created field of dualistic bewilderment, that which is natural seems unnatural – and that which seems natural seems unnatural.

On the basis of this primitive prejudice against reality, all other forms of prejudice arise: prejudices against: race, ethnicity, gender, physiognomy, sexual orientation, religion, nationality, class, intellectual capacity, age, and appearance – ad nauseum.

Whatever variation of distinguishing this from that has existed in the world – prejudice has existed with regard to it. It is evident from this that the focus of prejudice is always empty of the causes of prejudice. The only cause of prejudice is fear of otherness.
Although prejudice—as distorted aspect of experience—is a phenomenon which people of good heart and humanity have sought to eliminate – it still persists.

Prejudice persists and will always persist – as long as beings remain in ignorance of the natural state.

It is well known within Sutrayana that one practises for the benefit of ‘all sentient beings’, so—as a Buddhist of any tradition—one cultivates the loving kindness one feels toward one’s own mother, toward everyone.

This compassionate view with regard to prejudice against other beings is well understood, and moreover exists in only slightly-differing forms in every religion.

The compassion-view of Sutrayana is well understood – but what is less well known (with regard to prejudice and the undermining or prejudice) is the wisdom-view of Vajrayana.

Vajrayana begins with the premise that dualism is a state of prejudice against nonduality.
On this basis of this prejudice against nonduality, infinite forms of prejudice will manifest in order to obfuscate nonduality.

The tantric phase of Vajrayana employs the dimension symbolism in limitless ways – because, as dualised beings, we are symbols of ourselves. We do not experience ourselves as real—whilst we cling to duality—and therefore what we experience ourselves to be, is always symbolic of what we actually are.

Because we exist within a dimension of symbolism – Vajrayana employs symbol in order to transform symbol.

Even though dualised beings are symbolic, the dualistic symbols that being are — are radiant with the energy of nonduality.

Beings may exist in a state of dualistic distortion – but that which is distorted, is a distorted version of nonduality.

Because of this it is possible to employ the energy of duality, to transform what seem to be into what is actually.

Beings are self-secret Buddhas – and the powerful methodology of Vajrayana enables the realisation of this, through the empty form of the yidam.

From the perspective the visionary practises of Vajrayana it is possible to transform every aspect of prejudice against otherness – of every possible description.

Within Vajrayana there are two styles in which the yidam is practised: external arising and self-arising – kyé-rim and dzog-rim. These two phases are also known as the development stage and the completion phase.

Kyé-rim is the visualisation phase in which the yidam externally arises.

Dzog-rim is the completion phase in which practitioners self-arise as the yidam.

Both styles of visualisation are central to the ecstatic and vivid appreciation of otherness. In order to approach the otherness or ‘foreignness’ of nonduality, it is necessary to approach individual identity through the medium of pure vision.

Pure vision requires entry into the symbolic world of empty-form, in which practitioners either perceive or become the yidam.

To effectuate such a transformation there must be no obstacle to devotion toward the visualised form.

The form of the yidam is none other than the Lama from whom transmission has been received. The yidam therefore—whatever the hue, gender, or appearance—must never be separate from devotion to the Lama.

The yidam is an anthropomorphic / andropomorphic symbol of nonduality, through which the dualistic condition is able to dissolve into luminous recognition of the nonduality.

The purpose of symbolism is to transform the dualistically deranged symbols of conditioning into the nondual symbol of the yidam, and the kyil’khor or nondual environment of the yidam.

The yidam takes infinite forms because there are endless styles of misconstruing nonduality.

These myriad forms however, are classified as in three groups – as peaceful, joyous, and wrathful. These three are associated with the three distracted tendencies of the dualised condition: indifference, attraction, and aversion.

Body types which are associated with these categories – peaceful forms are thin; joyous forms are voluptuous; and wrathful forms are powerfully large.

Because it is common for Vajrayana practitioners to receive empowerments into all three categories of yidam it is necessary for practitioners to have a vital and vigorous appreciation of each form – in what ever colour, gender, body-type, or mode of appearance the yidam displays. Because devotion to the form of the yidam is crucial to Vajrayana, there can be no consideration with regard to negative æsthetic considerations.

If practising external-arising in order to receive the wisdom of the yidam – the yidam must be envisioned with pure vision. If the yidam is seen as visually unattractive, unpleasing, gross, or hideous – how can such a being be approached with the possibility of realising nonduality?

To practice self-arising in order to experience the nondual nature of the yidam through practice – practitioners must self-arise as the yidam and develop the vajra pride of being the yidam. If the yidam is apprehended as visually unattractive, unpleasing, gross, or hideous – how can the qualities of nondual space arise through wearing the body of visions ?

Seng-gé Dongma is the lion headed Dakini. She has enormous sagging breasts. How can she be visualised if her form is found repulsive in everyday life? Unless the sensuous glory and power of such woman in everyday life can be appreciated – how can Seng-gé Dongma be approached with pure vision?

Dorje Tröllö is the wisdom-chaos manifestation of Padmasambhava. He has a copious belly and a hideous snarling grimace. How can he be visualised self-arise as such a yidam?

If people revile their own bodies – and they happen to have forms similar to wratrhful yidams – how can they have devotion to such yidams?

How can practitioners arise as female yidams whilst having prejudice against women

How can practitioners arise as male yidam whilst having prejudice against men?

How can practitioners arise as Tröma Nakmo whilst having prejudice against people who reflect the colour of Tröma Nakmo?

How can practitioners arise as Yeshé Tsogyel whilst having prejudice against people who reflect the colour of Yeshé Tsogyel?

How can practitioners arise as any of the Seng-gé Dongmas whilst having prejudice against people who reflect the colour of the Seng-gé Dongmas? She manifests in yellow, white, red, green, and blue forms. All human beings are included in her colour display.

There is only one answer to these questions. People cannot be practitioners of Vajrayana if they have prejudice against any style of human manifestation.

Yidams can appear conventionally beautiful or conventionally ugly. Yidams can appear as young or old. Yidams can appear as conventionally well formed or conventionally misshapen. Yidams can even manifest the appearance of handicap – they can lack eyes and display a single breast in the style of Ekajati. The forms are innumerable and even the forms which are known to exist represent no limitation on the forms which could exist in the future through the agency of gTérma.

Because we all people are symbols of nonduality — there can be no form of human who is not essentially sacred according to the pure vision of Vajrayana.

Although people have predilections with regard to what is attractive – they need to implement a vision of wider scope, in terms of how they see the world and those many humans who ornament its environment.

Practitioners can accept the limits of their styles of appreciation for what they are—there is no need to crush individuality—but as practitioners of Vajrayana, they need to recognise that they have to be able to take their pure vision of their yidam practice into the nirmanakaya. They need to practise to become open to the dimension of the everyday world as nirmanakaya – the kyil’khor of the yidam.

Those people who surround us in our world-kyil’khor are all essentially yidams.

Everyone is a potential Buddha – and therefore, their forms are the forms which symbolise Buddhas.

To manifest the vajra pride of yidams – people need to recognise that the forms of their yidams are sacred forms – and therefore the forms of all beings are equally sacred in terms of the pure vision of Vajrayana.

Although people have personalities and personal predilections, it is not possible—as Vajrayana practitioners—to choose yidams which accord with personal preferences. The Lama might find such choices inappropriate. People might find themselves practising yidams they find relatively displeasing.

Practitioners cannot even agree to view the yidam with pure vision in the special context of practice whilst despising forms which resemble the yidam in everyday life. This would be utterly divisive. It would betray the damtsig established with the Lama. The practice must be incorporated. Practitioners have to arise as the yidam and celebrate every manifestation of yidam appearance. Practitioners have to experience all vision as the kyil’khor of the yidam; and, experience all sounds as the mantra of the yidam.

Practitioners cannot retire into abstractions – keeping the yidam in one compartment and prejudices in another. This is not possible if one is to practice as an authentic practitioner.

Vajra pride in becoming the yidam precludes all forms of prejudice.