Trungpa Rinpoche was a deeply flawed man, but an inspiring teacher. A new book gives Suriyavamsa a chance to reflect on Trungpa’s genius, and on the visceral and striking teaching it gave rise to.
I remember studying with my teacher Sangharakshita in a group of Triratna Buddhist centre teachers a couple of years ago. He expressed his admiration for Chogyam Trungpa and, using Gurdjieff’s distinction between the narrow saint and the broad genius, considered Trungpa to be a flawed genius of intelligence, flair and imagination. Sangharakshita went on to encourage us all to become ‘geniuses’ – to be broad and other regarding, and to develop the many diverse talents necessary to spread the Buddha’s teachings.
Title: The Heart of the Buddha
Author: Chogyam Trungpa
Publisher: Shambhala
ISBN: 978-0-87773-592-2
Available from: Shambhala and Amazon.com.
This memory returns to me on reading The Heart of the Buddha, a recently re-released collection of Chogyam Trungpa’s articles. Trungpa was certainly broad. He had the genius, the flair and talent necessary to inspire many people to take up the Buddha’s teachings and he has had an enormous impact on Buddhism in the modern world. Many of the famous Buddhists teaching today such as Pema Chodron, Sherab Chodzin Kohn, Judith Zimmer Brown and Reginald Ray owe their foundation in the Dharma to Trungpa Rinpoche.
Trungpa has had an enormous impact on Buddhism in the modern world.
It pays to watch some of the YouTube videos of his lectures and get a sense of the author before reading this book. On these we see him sitting calmly, holding court before hundreds of people. He is immaculately dressed in a suit and tie and is carefully emphasizing each sentence with an impeccable elocution acquired during his stay at Oxford University in England. This is not a traditional Tibetan teacher fresh out of the Himalayas with trumpets and robes but someone deeply immersing himself in Western expressions. Someone out alone in a foreign culture determined to communicate the heart of the Buddhas teachings in a language accessible to the people before him. Trungpa’s presentations combined a thorough training in traditional Tibetan Buddhism with a radical re-visioning of what it means to practice the Dharma today. He tapped into a broad range of sources from Erich Fromm and psychology to Zen flower arranging and military discipline, and was keen to avoid the distracting allure of exotic Tibetan cultural trappings.
The articles in The Heart of the Buddha were chosen to represent “as complete a range of Rinpoche’s teachings as possible,” according to the introduction. There are edited introductory talks with questions and answers as well as more scholarly essays. In the first section we have a more experiential evocation of what is involved in meditation practice, in devotion and in the integration of intellect and intuition. Here is a taster from the article on mindfulness:
‘It (mindfulness) is a worldwide approach that relates to all experience, it is tuning into life. We do not tune in as part of trying to live further […] Rather we just see the sense of survival as it is taking place in us already. You are here, you are living: let it be that way – that is mindfulness. Your heart pulsates and you breathe. Let mindfulness work with that, let that be mindfulness, let every beat of your heart, every breath, be mindfulness itself. You do not have to breathe specially; your breath is an expression of mindfulness. If you approach meditation in this way, it becomes very personal and very direct.’
I’ve never found a clear overview in a Chogyam Trungpa book. He never wrote a 101 of Buddhism. I have thoroughly enjoyed my wanderings through these articles, but have been glad of my studies in my own tradition for an underlying framework to help hang it all together. For this reason I wouldn’t recommend even this broad compendium as an introduction to Buddhism. What you do get with Trungpa Rinpoche is something at least as important – vivid evocations of spiritual experience and a living sense of the scale and detail of the Buddhist perspective. He uses unexpected and surprising imagery which is often visceral and always striking. Reading his books is like making out the Buddha’s Dharma by flashes of lightning – you are left with memorable impressions and a stack of vivid quotes. Here are a few:
‘People have difficulty beginning a spiritual practice because they put a lot of energy into finding the best and easiest way to get into it. We might have to change our attitude and give up looking for the best and easiest way. Actually, there is no choice. Whatever approach we take, we will have to deal with what we are already.’
‘True admiration has clarity and bite. It is like breathing mountain air in winter which is so cold and clear that we are afraid that it may freeze our lungs. Between breaths we may want to run into the cabin and throw a blanket over our heads lest we catch cold – but in true admiration we do not do that.’
‘Spiritual shoppers are looking for entertainment from spiritual teachings. In such a project devotion is nonexistent. Of course if such shoppers visit a store where the salesman has a tremendous personality and his merchandise is also fantastically good, they might momentarily feel overwhelming trust of some kind. But their basic attitude is not desperate enough. Their desperation has been concealed or patched over, so they make no real connection with the teaching.’
The second section of the book contains three articles chosen to represent the three phases of the Tibetan Buddhist path – taking refuge, the self transcendence of compassion, and the tantric path of ‘Sacred Outlook’.
The chapter on “Sacred Outlook” is the longest article at just under forty pages. Originally written for the catalog of an exhibition of ancient Buddhist Silk Route art, it is one of the best introductions to Tantric Buddhist practice I have come across, both in the thoroughness of its description and in its simplicity.
I found reading these articles induced an experience not unlike that of digging out old rock music and being struck by its fresh energy and imagination…
The final section is a bit of a mixture with articles on relationships, death, poetry, money, Buddhist/Christian dialogue and a piece on drinking alcohol. This is where Trungpa’s dangerous side comes out. He writes on the limitations of a moralistic attitude to pleasure and on the difference between alcohol being poison or medicine lying in the level of one’s awareness. A meditator undertakes ‘conscious drinking’ as a means to keep connected to others. It is difficult to read this as anything but naive in the light of his early demise at forty seven from cirrhosis of the liver and the chaos of his community after his death.
Nevertheless, I found reading these articles induced an experience not unlike that of digging out old rock music and being struck by its fresh energy and imagination in contrast to the formulaic, safe and commercial nature of so much of today’s music. These articles come from a time when Buddhism in America was more radically alive. Their vitality, originality and indeed danger, as well as their deep rootedness in the Buddhist tradition contrast strongly with so much of what passes for Dharma today. Amidst the mountain of secular Buddhism, domestic Buddhism for couples, therapeutic Buddhism for stress management and a strange fixation on our everyday, commonplace laundry, this book stands out for its ability to inspire and stir us from our complacency. Cold, clear mountain air indeed.
