Difference between revisions of "The Mahakala and the Four Karmas of Transformation"
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| − | The dark side of the Buddha | + | The dark side of the [[Buddha]] |
| − | When we think of the Buddha, we think of peace, light and tranquility. Like all things, there must be a balance for this. For the buddhas it comes in the form of the mahakalas and the four karmas (actions) of transformation. | + | When we think of the [[Buddha]], we think of [[peace]], {{Wiki|light}} and [[tranquility]]. Like all things, there must be a [[balance]] for this. For the [[buddhas]] it comes in the [[form]] of the [[mahakalas]] and the [[four karmas]] ([[actions]]) of [[transformation]]. |
| − | Buddha, like both Jesus Christ and Mohammed, was an avatar - a physical incarnation of an enlightened being. As Buddhism does not recognize a Godhead as such, the Buddhist pantheon is filled with a whole bunch of little buddhas - metaphorical deities representing various aspects of enlightenment. The balance of this is the representation of the mahakalas - the wrathful deities. | + | [[Buddha]], like both {{Wiki|Jesus Christ}} and {{Wiki|Mohammed}}, was an [[avatar]] - a [[physical]] [[incarnation]] of an [[enlightened being]]. As [[Buddhism]] does not [[recognize]] a Godhead as such, the [[Buddhist pantheon]] is filled with a whole bunch of little [[buddhas]] - {{Wiki|metaphorical}} [[deities]] representing various aspects of [[enlightenment]]. The [[balance]] of this is the [[representation]] of the [[mahakalas]] - the [[wrathful deities]]. |
| − | In Buddhist iconography, the mahakala sits atop the corpses of demons. This represents the suspension of ego. The image intones that we must ‘take ourselves out of it', and move from a place of nonattachment. Remember, it's not all about you -- as in the ‘you' that is the ‘I'. | + | In [[Buddhist iconography]], the [[mahakala]] sits atop the [[corpses]] of {{Wiki|demons}}. This represents the [[suspension]] of [[ego]]. The image intones that we must ‘take ourselves out of it', and move from a place of [[nonattachment]]. Remember, it's not all about you -- as in the ‘you' that is the ‘I'. |
| − | The four arms of the mahakala represent the four karmas, or actions, of transformation. The left arm holds a skull filled with amrita, the intoxicating nectar that is the means to pacification. Another arm holds a hooked knife, symbolizing our influence over others, or enriching. The right arm holds a sword that is the lightening rod for gathering the energies of everything around us -- reconciliation. The fourth arm holds a three-pronged spear, symbolizing the simultaneous destruction of ignorance, passion and aggression, or extinguishing. | + | The four arms of the [[mahakala]] represent the [[four karmas]], or [[actions]], of [[transformation]]. The left arm holds a [[skull]] filled with [[amrita]], the [[intoxicating]] [[nectar]] that is the means to pacification. Another arm holds a hooked knife, [[symbolizing]] our influence over others, or enriching. The right arm holds a sword that is the lightening rod for [[gathering]] the energies of everything around us -- reconciliation. The fourth arm holds a three-pronged {{Wiki|spear}}, [[symbolizing]] the simultaneous destruction of [[ignorance]], [[passion]] and [[aggression]], or [[extinguishing]]. |
| − | The first of the four karmas, pacification, means | + | The first of the [[four karmas]], pacification, means ‘[[knowing]] where you stand'. The notion suggests that we gently and with [[loving-kindness]] survey the ground upon which we are walking and get a [[feel]] for the [[earth]] beneath our feet. From a [[psychological]] {{Wiki|perspective}} this means objectively [[understanding]] where we are and taking steps to ensure that we are in a good place. |
| − | The second of the four karmas, enrichment, means ‘authentically lending ourselves to a situation'. Once we know where we are, we commit ourselves to the moment with dignity, humility and authenticity. This creates presence, which, more practically, intones commitment and investment. Basically, it means showing up. | + | The second of the [[four karmas]], enrichment, means ‘authentically lending ourselves to a situation'. Once we know where we are, we commit ourselves to the [[moment]] with [[dignity]], [[humility]] and authenticity. This creates presence, which, more practically, intones commitment and investment. Basically, it means showing up. |
| − | Next is reconciliation -- we know where we stand, we are good with it and we have invested ourselves with dignity and authenticity -- so we now bring together the elements of the situation. This means working with the elements that define the situation or circumstance that is in front of us and creating a synergy that leads to a positive and productive outcome. | + | Next is reconciliation -- we know where we stand, we are good with it and we have invested ourselves with [[dignity]] and authenticity -- so we now bring together the [[elements]] of the situation. This means working with the [[elements]] that define the situation or circumstance that is in front of us and creating a synergy that leads to a positive and {{Wiki|productive}} outcome. |
| − | The last karma is extinguishing, and it works at two levels. The first suggests that through understanding, acceptance and investment we extinguish the falsehood and frivolity in any situation or problem that we may confront. | + | The last [[karma]] is [[extinguishing]], and it works at two levels. The first suggests that through [[understanding]], [[acceptance]] and investment we extinguish the falsehood and frivolity in any situation or problem that we may confront. |
| − | The second suggests that, when a situation is untenable, we destroy it - meaning, get rid of it - and, in doing so, destroy the ignorance, passion and aggression attached to the situation that we were unable to overcome through our understanding, investment and diplomacy. | + | The second suggests that, when a situation is untenable, we destroy it - meaning, get rid of it - and, in doing so, destroy the [[ignorance]], [[passion]] and [[aggression]] [[attached]] to the situation that we were unable to overcome through our [[understanding]], investment and diplomacy. |
| − | Let's understand the ideas of ignorance, passion and aggression in this context. Ignorance refers to a lack of enlightened thinking. Example: condemning an erratic driver by becoming angry, rather than exercising the compassionate understanding that they are driven by their ego. | + | Let's understand the [[ideas]] of [[ignorance]], [[passion]] and [[aggression]] in this context. [[Ignorance]] refers to a lack of [[enlightened]] [[thinking]]. Example: condemning an erratic driver by becoming [[angry]], rather than exercising the [[compassionate]] [[understanding]] that they are driven by their [[ego]]. |
| − | Passion refers to desire, which goes to attachment. Clinging, clutching, grasping and greed are the negative sorts of passion that are obstacles to enlightened action. | + | [[Passion]] refers to [[desire]], which goes to [[attachment]]. [[Clinging]], clutching, [[grasping]] and [[greed]] are the negative sorts of [[passion]] that are [[obstacles]] to [[enlightened]] [[action]]. |
| − | Aggression refers to the idea of ahimsa, or non-harming. All aggression is harmful, and anything that harms is himsa. Criticizing a colleague for consistent tardiness, rather than holding space for their passive-aggression and need for control is himsa. Recognizing that this person is weak-minded and extending compassion for the poor sense of self and low self worth that motivates their negative behavior is ahimsa. | + | [[Aggression]] refers to the [[idea]] of [[ahimsa]], or non-harming. All [[aggression]] is harmful, and anything that harms is [[himsa]]. Criticizing a colleague for consistent tardiness, rather than holding [[space]] for their passive-aggression and need for control is [[himsa]]. [[Recognizing]] that this [[person]] is weak-minded and extending [[compassion]] for the poor [[sense]] of [[self]] and low [[self]] worth that motivates their negative {{Wiki|behavior}} is [[ahimsa]]. |
| − | Let's look at that as a practical example of applying the four karmas. So, you have a colleague is consistently tardy. You know where you stand - s/he is always late. You invest yourself by addressing the issue directly, clearly and without judgment - you are authentic and suspend the ego. | + | Let's look at that as a {{Wiki|practical}} example of applying the [[four karmas]]. So, you have a colleague is consistently tardy. You know where you stand - s/he is always late. You invest yourself by addressing the issue directly, clearly and without [[judgment]] - you are [[Wikipedia:Authenticity|authentic]] and suspend the [[ego]]. |
| − | You bring the elements of the problem together by offering your understanding and also suggesting strategies for working through - you reconcile. It works! - s/he starts being on time. It doesn't work... - s/he loses her job. Both outcomes are positive and productive, because, in both cases, ignorance, passion and aggression have been extinguished. And no matter the outcome, you acted with compassion, authenticity and dignity. | + | You bring the [[elements]] of the problem together by [[offering]] your [[understanding]] and also suggesting strategies for working through - you reconcile. It works! - s/he starts being on time. It doesn't work... - s/he loses her job. Both outcomes are positive and {{Wiki|productive}}, because, in both cases, [[ignorance]], [[passion]] and [[aggression]] have been [[extinguished]]. And no {{Wiki|matter}} the outcome, you acted with [[compassion]], authenticity and [[dignity]]. |
| − | The notion of the mahakala is useful as a symbol of personal evolution in that it represents the four karmas, or actions, that evoke transformation and change in such a way as to bring us closer to a state of enlightenment or, at least, wakefulness. It also reminds us that the path of dharma is not always good, sane and compassionate; sometimes it is ruthless and cuts deeply to find the truth of our lives. | + | The notion of the [[mahakala]] is useful as a [[symbol]] of personal [[evolution]] in that it represents the [[four karmas]], or [[actions]], that evoke [[transformation]] and change in such a way as to bring us closer to a [[state of enlightenment]] or, at least, wakefulness. It also reminds us that the [[path]] of [[dharma]] is not always good, sane and [[compassionate]]; sometimes it is ruthless and cuts deeply to find the [[truth]] of our [[lives]]. |
Revision as of 22:03, 6 February 2020
The dark side of the Buddha
When we think of the Buddha, we think of peace, light and tranquility. Like all things, there must be a balance for this. For the buddhas it comes in the form of the mahakalas and the four karmas (actions) of transformation.
Buddha, like both Jesus Christ and Mohammed, was an avatar - a physical incarnation of an enlightened being. As Buddhism does not recognize a Godhead as such, the Buddhist pantheon is filled with a whole bunch of little buddhas - metaphorical deities representing various aspects of enlightenment. The balance of this is the representation of the mahakalas - the wrathful deities.
In Buddhist iconography, the mahakala sits atop the corpses of demons. This represents the suspension of ego. The image intones that we must ‘take ourselves out of it', and move from a place of nonattachment. Remember, it's not all about you -- as in the ‘you' that is the ‘I'.
The four arms of the mahakala represent the four karmas, or actions, of transformation. The left arm holds a skull filled with amrita, the intoxicating nectar that is the means to pacification. Another arm holds a hooked knife, symbolizing our influence over others, or enriching. The right arm holds a sword that is the lightening rod for gathering the energies of everything around us -- reconciliation. The fourth arm holds a three-pronged spear, symbolizing the simultaneous destruction of ignorance, passion and aggression, or extinguishing.
The first of the four karmas, pacification, means ‘knowing where you stand'. The notion suggests that we gently and with loving-kindness survey the ground upon which we are walking and get a feel for the earth beneath our feet. From a psychological perspective this means objectively understanding where we are and taking steps to ensure that we are in a good place.
The second of the four karmas, enrichment, means ‘authentically lending ourselves to a situation'. Once we know where we are, we commit ourselves to the moment with dignity, humility and authenticity. This creates presence, which, more practically, intones commitment and investment. Basically, it means showing up.
Next is reconciliation -- we know where we stand, we are good with it and we have invested ourselves with dignity and authenticity -- so we now bring together the elements of the situation. This means working with the elements that define the situation or circumstance that is in front of us and creating a synergy that leads to a positive and productive outcome.
The last karma is extinguishing, and it works at two levels. The first suggests that through understanding, acceptance and investment we extinguish the falsehood and frivolity in any situation or problem that we may confront.
The second suggests that, when a situation is untenable, we destroy it - meaning, get rid of it - and, in doing so, destroy the ignorance, passion and aggression attached to the situation that we were unable to overcome through our understanding, investment and diplomacy.
Let's understand the ideas of ignorance, passion and aggression in this context. Ignorance refers to a lack of enlightened thinking. Example: condemning an erratic driver by becoming angry, rather than exercising the compassionate understanding that they are driven by their ego.
Passion refers to desire, which goes to attachment. Clinging, clutching, grasping and greed are the negative sorts of passion that are obstacles to enlightened action.
Aggression refers to the idea of ahimsa, or non-harming. All aggression is harmful, and anything that harms is himsa. Criticizing a colleague for consistent tardiness, rather than holding space for their passive-aggression and need for control is himsa. Recognizing that this person is weak-minded and extending compassion for the poor sense of self and low self worth that motivates their negative behavior is ahimsa.
Let's look at that as a practical example of applying the four karmas. So, you have a colleague is consistently tardy. You know where you stand - s/he is always late. You invest yourself by addressing the issue directly, clearly and without judgment - you are authentic and suspend the ego.
You bring the elements of the problem together by offering your understanding and also suggesting strategies for working through - you reconcile. It works! - s/he starts being on time. It doesn't work... - s/he loses her job. Both outcomes are positive and productive, because, in both cases, ignorance, passion and aggression have been extinguished. And no matter the outcome, you acted with compassion, authenticity and dignity.
The notion of the mahakala is useful as a symbol of personal evolution in that it represents the four karmas, or actions, that evoke transformation and change in such a way as to bring us closer to a state of enlightenment or, at least, wakefulness. It also reminds us that the path of dharma is not always good, sane and compassionate; sometimes it is ruthless and cuts deeply to find the truth of our lives.
