Difference between revisions of "Chogyam Trungpa — crazy wisdom guy"
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| − | No Tibetan has caused more difference of opinion in the West than Chogyam Trungpa. Raised as a Tibetan tulku (reincarnate lama) up to age 24, he left Asia for Oxford University in 1963 and founded a monastery in Scotland before moving to the U.S. He was established in the West well before any other Tibetan lama. | + | No [[Tibetan]] has [[caused]] more difference of opinion in the [[West]] than [[Chogyam Trungpa]]. Raised as a [[Tibetan]] [[tulku]] ([[reincarnate]] [[lama]]) up to age 24, he left {{Wiki|Asia}} for {{Wiki|Oxford University}} in 1963 and founded a [[monastery]] in {{Wiki|Scotland}} before moving to the [[U.S.]] He was established in the [[West]] well before any other [[Tibetan]] [[lama]]. |
| − | It’s said that he decided to teach as a layman to undermine preconceptions of how a guru should behave, and to highlight the problem of students first investing and then losing their hopes in the exoticism of Tibet. | + | It’s said that he decided to teach as a [[layman]] to undermine preconceptions of how a [[guru]] should behave, and to highlight the problem of students first investing and then losing their [[Wikipedia:Hope|hopes]] in the exoticism of [[Tibet]]. |
| − | By drawing attention to this issue, he reminded me and other Western Buddhists that just because were on the run from the hypocrisy of our own religious upbringing, there was no guarantee we wouldn’t bring it to our newfound faith. He didn’t just talk about it either; he stirred up the issue by drinking, smoking, having sex with students and keeping audiences waiting for hours. Some claim this was | + | By drawing [[attention]] to this issue, he reminded me and other [[Western]] [[Buddhists]] that just because were on the run from the {{Wiki|hypocrisy}} of our [[own]] [[religious]] upbringing, there was no guarantee we wouldn’t bring it to our newfound [[faith]]. He didn’t just talk about it either; he stirred up the issue by drinking, [[smoking]], having {{Wiki|sex}} with students and keeping audiences waiting for hours. Some claim this was ‘[[enlightened activity]];’ others, that it was nothing more than self-indulgence, bad {{Wiki|behavior}} and {{Wiki|hypocrisy}} on his part. |
| − | Following a life of scandals and outrage that included years of alcoholism, he succumbed to an agonizing death from cirrhosis of the liver at 47. He had already picked Ösel Tendzin, a Westerner, to succeed him as lineage holder of his tradition. Tendzin celebrated Trungpa’s legacy by knowingly carrying HIV and infecting other students, one of whom died. | + | Following a [[life]] of scandals and outrage that included years of alcoholism, he succumbed to an agonizing [[death]] from cirrhosis of the {{Wiki|liver}} at 47. He had already picked [[Ösel Tendzin]], a Westerner, to succeed him as [[lineage]] holder of his [[tradition]]. Tendzin celebrated [[Trungpa’s]] legacy by knowingly carrying {{Wiki|HIV}} and infecting other students, one of whom [[died]]. |
| − | Although I never met Chogyam Trungpa, I was deeply influenced by his books. I still read and value them enormously. Never having been around him in person, I’m not torn by the controversy surrounding him, and have no difficulty detaching from it all.After all, why do I read about Buddhism? To help me find and uproot my own neuroses. Trungpa explains with great lucidity how we bind ourselves to cyclic behavior; his communication skills are exceptional. However, while some readers need to know, decide or be convinced that his motives were stainless, I've always presumed, without the slightest discomfort, that he was simply imperfect – a man perhaps ill-equipped to handle adulation and the inability of | + | Although I never met [[Chogyam Trungpa]], I was deeply influenced by his [[books]]. I still read and value them enormously. Never having been around him in [[person]], I’m not torn by the [[controversy]] surrounding him, and have no difficulty detaching from it all.After all, why do I read about [[Buddhism]]? To help me find and uproot my [[own]] neuroses. [[Trungpa]] explains with great [[lucidity]] how we bind ourselves to cyclic {{Wiki|behavior}}; his [[communication]] skills are [[exceptional]]. However, while some readers need to know, decide or be convinced that his motives were stainless, I've always presumed, without the slightest discomfort, that he was simply imperfect – a man perhaps ill-equipped to handle {{Wiki|adulation}} and the inability of ‘[[disciples]]’ to engage in peer-to-peer relationships. On the other hand, he may have been an extremely [[skillful]] and dedicated [[teacher]]. Who [[knows]]? I certainly don't, but I’m inclined to read the {{Wiki|evidence}} at face value. His words can speak for themselves; they don’t need to speak for him. |
| − | I can say this because having never met him, I wasn’t inclined to regard him as a vajra instructor. Among Tibetan Buddhists this special relationship is governed by the rules of tantric guru devotion, which enjoin disciples to see the master as a Buddha, his every action as awakened activity. Despite caveats about imparting tantric instruction to inexperienced practitioners (i.e., people of unexceptional sanity), ‘secret’ teachings such as these are widely disseminated. | + | I can say this because having never met him, I wasn’t inclined to regard him as a [[vajra]] instructor. Among [[Tibetan Buddhists]] this special relationship is governed by the {{Wiki|rules}} of [[tantric guru]] [[devotion]], which enjoin [[disciples]] to see the [[master]] as a [[Buddha]], his every [[action]] as [[awakened]] [[activity]]. Despite caveats about imparting [[tantric]] instruction to inexperienced practitioners (i.e., [[people]] of unexceptional sanity), ‘secret’ teachings such as these are widely disseminated. |
| − | The stories about Chogyam Trungpa challenge one's ability to listen with an open mind. First and foremost, they remind us that no one knows what’s in another's heart, and that no matter how great and enlightened a teacher may be, we have to rely on ourselves anyway for every step towards awakening. Sweeping judgements about this or that teacher’s state of mind are generally statements of what their devotees wish to believe. They are at best a distraction, at worst, confounding. | + | The stories about [[Chogyam Trungpa]] challenge one's ability to listen with an open [[mind]]. First and foremost, they remind us that no one [[knows]] what’s in another's [[heart]], and that no {{Wiki|matter}} how great and [[enlightened]] a [[teacher]] may be, we have to rely on ourselves anyway for every step towards [[awakening]]. Sweeping [[judgements]] about this or that teacher’s [[state of mind]] are generally statements of what their {{Wiki|devotees}} wish to believe. They are at best a [[distraction]], at worst, confounding. |
Revision as of 21:39, 14 December 2015
No Tibetan has caused more difference of opinion in the West than Chogyam Trungpa. Raised as a Tibetan tulku (reincarnate lama) up to age 24, he left Asia for Oxford University in 1963 and founded a monastery in Scotland before moving to the U.S. He was established in the West well before any other Tibetan lama.
It’s said that he decided to teach as a layman to undermine preconceptions of how a guru should behave, and to highlight the problem of students first investing and then losing their hopes in the exoticism of Tibet.
By drawing attention to this issue, he reminded me and other Western Buddhists that just because were on the run from the hypocrisy of our own religious upbringing, there was no guarantee we wouldn’t bring it to our newfound faith. He didn’t just talk about it either; he stirred up the issue by drinking, smoking, having sex with students and keeping audiences waiting for hours. Some claim this was ‘enlightened activity;’ others, that it was nothing more than self-indulgence, bad behavior and hypocrisy on his part.
Following a life of scandals and outrage that included years of alcoholism, he succumbed to an agonizing death from cirrhosis of the liver at 47. He had already picked Ösel Tendzin, a Westerner, to succeed him as lineage holder of his tradition. Tendzin celebrated Trungpa’s legacy by knowingly carrying HIV and infecting other students, one of whom died.
Although I never met Chogyam Trungpa, I was deeply influenced by his books. I still read and value them enormously. Never having been around him in person, I’m not torn by the controversy surrounding him, and have no difficulty detaching from it all.After all, why do I read about Buddhism? To help me find and uproot my own neuroses. Trungpa explains with great lucidity how we bind ourselves to cyclic behavior; his communication skills are exceptional. However, while some readers need to know, decide or be convinced that his motives were stainless, I've always presumed, without the slightest discomfort, that he was simply imperfect – a man perhaps ill-equipped to handle adulation and the inability of ‘disciples’ to engage in peer-to-peer relationships. On the other hand, he may have been an extremely skillful and dedicated teacher. Who knows? I certainly don't, but I’m inclined to read the evidence at face value. His words can speak for themselves; they don’t need to speak for him.
I can say this because having never met him, I wasn’t inclined to regard him as a vajra instructor. Among Tibetan Buddhists this special relationship is governed by the rules of tantric guru devotion, which enjoin disciples to see the master as a Buddha, his every action as awakened activity. Despite caveats about imparting tantric instruction to inexperienced practitioners (i.e., people of unexceptional sanity), ‘secret’ teachings such as these are widely disseminated.
The stories about Chogyam Trungpa challenge one's ability to listen with an open mind. First and foremost, they remind us that no one knows what’s in another's heart, and that no matter how great and enlightened a teacher may be, we have to rely on ourselves anyway for every step towards awakening. Sweeping judgements about this or that teacher’s state of mind are generally statements of what their devotees wish to believe. They are at best a distraction, at worst, confounding.
