What to do: study, meditate or compete with others!(?)


-Picture is a traditional thangka representation of Gyalwa Longchenpa on the front cover of old Padma Publishing catalog.

This is ever popular idea, what do do?
Go to the forest and meditate, Buddha Shakyamuni famously did that for about 5 years and arrived at the threshold of awakening.

But naturally study of already existing things written down by others that have actualized with the liberation to a high degree can be of help.

So, then there is a constant human search for friendship. But so many conversations on similar topics at times start with the air of hostility, why?

Well nearly everyone getting up on the soap box wants to be an expert, we quite naturally do not take kindly to others knocking the soap box from under our feet and if we fall, we feel the pain, metaphorically speaking. The bruised ego syndrome.

Then there is always some one in the mix who has gone far out and explored “I Tell you it’s jungle out there!” They are sitting and listening and without air of self importance say: “I have gone there, seen that, heard that”. Somhow it does not feel right, no drama, how come that person sitting right next to me (must be just like me) telling me they have an experience of something that I can not conceive (never left home, still living with the parents type of setup).

Well it happens, get out there, it’s not just one little jungle, it is a whole world waiting for you.

Here are outtakes from latest and the greatest facebook conversation, that was very good.

Quote from Steven Deedon: “…As I’ve indicated before, there are some tensions between the 1)non-scholar practitioners, 2) those trained in the shedra model — scholarly, but an eye on practice, 3) academic Buddhist Studies modeled (in- or out of) western universities, and 4) scholars studying Buddhism outside of Religious Studies, e.g. philosophy and sociology…”

-In regards to the above in particular. It is important to not miss the point for the trees, you yourself seem to write about it in regards to the “long run”.
The Idea could be about the balance of informed meditation and conversely of the applied study. Uninformed meditation will lead to nothing and unapplied study is knowledge wasted, similar to a roadmap bought for the journey never taken. -Alex

Next quote from Steven Deedon: “…Whether or not one’s guru really knows what Longchenpa, let alone Padmasambhava and Shantarakshita, were up to, he may well have a construal of it that is very helpful for his students…”

-If above is indicative of chronological order as in Padmasambhava and Shantarakshita being earlier then Longchenpa. Well, that idea of seeming distance could be corrected by inclusion of Jigme Lingpa, then Dudjom Lingpa, and on to 2nd Dudjom Rinpoche and Chogyam Trungpa Rinpoche, who were all very recent realized masters of meditation and scholars who left us with many volumes of writing. Chronological idea here is also rendered of lesser import by example of Longchenpa (1308–1364) and Jigme Lingpa (1729–1798). And the idea here is Jigme Lingpa becoming student of Longchenpa several hundred years later, by receiving teachings from Longchenpa in person. Through realization of teachings, more teachings will pour forward, naturally that is how Buddhist transmission is sustained. -Alex

Third quote from Steven Deedon
“…although Buddhists often give tribute to Sakyamunoi’s advice to investigate and interrogate his teachings and decide for yourself, they are quite intolerant of any questioning of contemporary teachers…”

The above is really interesting. I have seen it quite a lot myself all over social media and in person. It is our natural tendency of theism, to find, identify and freeze solid a perfection on outside.
While advice of questioning everything, is also abused to absurdity. It simply stands for a healthy process of learning. Not admiring dogmas from a safe distance. Also, in so many instances to tell some one to be questioning is in fact cruel if they are actually learning, because the subject can be simply beyond them, yet. Then, if you in turn seem to be a master of that same idea, well whatever it is, good for you.

In short I am a big fan of, there is no good and no right, if it does not even pretend to be the middle path, it is all like a little kid trying to be outrageous in the play garden, under watchful eyes of an army of adults.

Thank you for participating and making this discussion interesting, letting me to bubble on for a bit, as you can tell I love to. Even published a book recently full of myself talking to myself about myself! Take a look: https://www.amazon.com/author/sherab


What’s What published on amazon

Summer Retreat 2005
amazon’s kindle cover

Dear friends, I have published What’s What on amazon, (its a kindle eBook)
Here is a link to my author’s page: http://www.amazon.com/author/sherab

Here is a little write up about the book

Purpose of this book is to outline issues that never become less relevant. What is Buddhist practice? And why there can be an effective teacher. Letting these issues to be outlined, allowing reader to arrive as they may. To define, not in a way of dogma but rather inviting anyone interested onto the path that is their own. We all know where the home is and how it feels. Buddhism on the other hand is often complained by Buddhists to be too complex. If we were to make it our home, it would simply reflect our inner situation.
Topics mentioned are: Impermanence, Renunciation, Many lives.
Then Buddhist Refuge with point of view towards practice. Why Guru? Nine Yana classification of practices of Hinayana, Mahayana and Vajrayana as is common to Tibetan Nyingma tradition. Also included towards the end is a short list of books and materials for further reading and research with extensive reviews.

Please consider:


Published a preview for the upcoming paperback of What’s What. Short summary and About the author chapters are included. Take a look if you are curious in the book, OR if you don’t want to bother with the book but may want to know what it is all about (the summary is rather short! half a page). Thank you!

Longest day, followed by full moon

sun_moonIn Buddhist cosmology the 15th day of the Lunar calendar, time of the full moon is regarded as time special to Buddha Shakyamuni, Buddha Amitabha, Buddhist practice in general and effect of meditation, prayer, making offerings and confessions is thought to be magnified.

There are most beautiful titles of things out there like: “…moonbeams of mahamudra…”

Or here: “The Sword of Wisdom for Thoroughly Ascertaining Reality” and connected to it “ Blazing Lights of the Sun and Moon”…

Some of the most direct, yet elaborate writing, with great evocative titles that in a way bring the whole universe into the picture. By the means of metaphoric  speech about the sun and the moon.

On this coming Monday, June 20th we will have the longest day of the year, over 15 hours of daylight with sun, brightly over the horizon. In fact sun will stay too long in the sky, so that the moon will have a chance to come out and be visible as well. The sun will rise at 4.45AM and set  at 10.34PM. It is time of full moon and moon will be in the sky, visible (weather, clouds allowing) whole night, it may have a rose tinge.



In the Shadow of Buddha


The Stupa of Migyur Dorje in Palyul Retreat Center in McDonough – just north of Binghamton NY is casting  a shadow on a hot afternoon. Stupa represents awakened mind. Probably the best thing one can have next to completely actualized awakening. To be in the shadow of Buddha 🙂


Hollow Road

Most of the Palyul Retreat Center in upstate NY is located on unpaved road called: Hollow Rd, there is some traffic in direction of the village called Smithville Flats but much less in the direction of McDonough. We were slowly driving towards McDonough and in the middle of the road there was a turtle. On the right side there was completely dry, due to recent luck of rain, drain channel. So it is likely that the turtle was looking to make it somewhere, somewhere better.


We picked it up and drove a half mile backwards to a beautiful stream.

Usually a lot of ceremonies that require a body of water end up right there. Imagine 2007 Kalachakra ceremony by Third Penor Rinpoche, the mandala got swept and thrown into there.20160619_163325

It looked like a most perfect spot for a Turtle that hitched a ride with us for about 2 min.

Country air. Trees that provide shade. The environment feels very pure and restful. I would not mind if turtle rescue was my job.


On Buddhist Robes in 21st Century Western Culture

In Chicago's Union Station At the outset, I would like to thank the two other people that made it happen.

And now, on with the show: 

On Buddhist Robes in 21st Century Western Culture. Facebook talk and lengthy outtakes

From this unpopular (actually nearly unknown!) misleader of wrong views Sherab Gyatso Alex

In the facebook or the so called social media we have a very dynamic communication of back and forth, at times no one knows who will join in and what feedback will they affect.

Many choices:

-A one-liner that that seems consequential but too short to be meaningful.

-An argumentative post that seems to argue no matter what comes about even if agreed with.

-A series of argumentative posts, where no one knows after a while as to who is arguing with who, let alone why.

-Posts written without any adherence to spelling, grammar or punctuation, making it hard to understand.

-All other choices are also available obviously.

Now, sometimes there is a discussion that can be recognized as one on a relevant  topic. What makes a topic important or relevant in my eyes? If you have repeatedly heard same ideas, similar discussions online and offline, and for years, there then maybe something to it, but it’s just a guess.

Let’s open up with who is who in this particular one. I will replace their names enough so that they are or anyone that read it knew who is who but general public would not get all the details of the sort. Original post was written by some one from Europe and after a while I wrote up a few messages in reply. Then author came back into the discussion and politely continued, acknowledging my comments. Then we had an input from some one with a Geshe in their name which indicates about 20 years of scriptural study in a major Tibetan Gelugpa Monastery and successful passage of final exams. Contribution of the Venerable Geshe opened up the discussion to better degree, it became more interesting.

The Original Post:

“…[name removed] My dear friends, especially Tibetans, I. want your competent opinion. Recently I saw a lama dressed in a dark red “skirt” (shamtap) like a monastic skirt and a yellow shirt with long sleeves. No additional articles. Is this lama a monk (when judging on his clothes) or a layperson? What do normally wear Tibetan lamas who are not monks? Your comments are welcome both here and as messages…”

[My further comment:]

This is very interesting idea, the dress codes capture a lot of attention because nearly always there is quite a bit of difference in regards to what spiritual or religious practitioners wear and other people that say are going to work, or are going shopping wear. All with quite natural level of fascination. Also, as we seem to like all sorts of simple linear structures like top to bottom hierarchy. We want to unfailingly figure out who is higher, lower, more or less distinguished, learned, or married / celibate.

The top post, shows acute interest from the original poster, because they have changed it bit, working the discussion material in. Hope they do not mind my usage here.

[My posted comment:]

Sherab Gyatso Alex: Could be anyone. Best, healthiest way to treat this as just another type of clothes. That person was emulating the Buddha in the dress-code. What his commitments and meditations are? That is a different thing from what they wear. Dress\suit\clothes do not have any importance by them selves and people are mostly free to wear what they want.

[My further comment:]

There are so many, many different particulars that come up in regards to the clothes that Buddhist Spiritual practitioners wear. The original idea is to wear something that is by no means is expensive or beautiful. Rather to illustrate act of renunciation, In original Indian context monk’s robe should be always previously used and possibly rejected by others for any other use. A robe made from something quite torn and patched, a robe in which a dead body was previously wrapped, there are many old, traditional ideas on how to illustrate the act of crossing the invisible border that separates everyday life and the life of some one that renounced all that is associated with it. All in order to devote them selves to the spiritual pursuits.

While in the past in countries of Asia some of these clothes could be identified as similar to the mainstream and in the same time still identifying the wearer as not being part of. Come today and some of these dress-codes are hard to fit in. Imagine a male Buddhist follower with possibly shaved head (or a long, uncut in a while hair) wearing what amounts to a skirt and a shawl and walking in mid-town Manhattan. They are unlikely to fit in and somewhere outside of the middle of world’s class mega city it maybe even harder.

What we are left with in the 21st century is to try to figure a common sense role, what do these clothes mean? In a Christian background country we can come across the idea that robes are bestowed and with the robes comes bestowal of a higher, priestly status of some sort. Which in fact goes contrary to the original Buddhist ideas of non-establishment, renunciation and individual practice, decidedly on the margins of the society. The idea of the Clergy, the institution, how does it work?

If some one is highly realized when it comes to the timeless wisdom of Buddhism, on the ultimate level it is never a reason to be above anyone, the words “high priest” can’t apply, it is rather a means to be on anyone’s level and be able to connect ever-so-perfectly, high, low, anything. The idea of veneration comes only from our recognition of good qualities of others and in Buddhism it is more so that no one will ever ask for the veneration, ideally even the common formula of “it is not asked for, it is only earned” would not really work, because any kind of veneration is never by any means the goal from the side of the person venerated. After demonstrating perfect awakening Buddha Shakyamuni remained silent for a long while because he found his experience to be pointless and impossible to communicate. However after recognition of his highest realization and requests for teachings from others there came to be what we know as teachings on the many paths to awakening ( the Buddhahood).

[name of original poster removed from this reply] “…Oh, thank you very much for your reply! It was lama [ name removed] ,one of quite well known lamas on the [name removed] lineage. I saw him in Moscow. I believe he is a good lama. I simply could not find out whether he is a monk or a layman. (I still cannot 🙂 Yes, and I understand Russian, surely. Thank you much once again!…”

[My posted comment:]

Sherab Gyatso Alex: Well, what a practitioner wears can clear these questions only some of the time. “Layman” also works better if exchanged for married or householder.

[name of original poster removed from this reply:]

Yes, I meant householder, it really sounds better.

[My posted comments:]

Sherab Gyatso Alex: This is an important distinction because sooner or later within Tibetan Buddhism you will be getting glimpses of Mahayana and Vajrayana, while monks / nun / lay vows are common to the transmission of Hinayana vehicle practice these other higher vehicles also have practices and vows. Keeping these 3 in perspective is very important topic.

As a side note on monks and nuns ordained with Hinayana vows of individual liberation in a monastery. There is a total of 5 robes plus one more zen available (possibly 6 then) and lower golden robes are the ones that should stay on even during the night. Here is a link on that, that however does not discuss Mahayana and Vajrayana.

[My further comment:]

There are these robes that a fully ordained monk can wear:

Skirt and sleeveless shirt of golden color, over that skirt and sleeveless short of mostly red color. A red colored zen (shawl) and a yellow colored zen made of patches. The above is in Tibetan Buddhist monastic traditions that draw the lineage of commitments from India in unbroken line from the Buddha Shakyamuni himself.

All in accordance to the Hinayana tradition teachings of Vinaya (vowed morality) common to this casual vehicle of individual liberation.


2nd Chapter in the discussion

A learned Geshe enters with an important comment:

[Name removed, Geshe:]

If he/she follows the vinaya rules, there’s no place to say that they can wear what ever they want.

[My posted comment:]

Sherab Gyatso Alex: Good point. Thank you.

[My further comment]

There is a difference in perspective here.

In initial post one maybe left under impression that the person whose clothes we are talking about could be on the street, walking by. If from the point of view of the actual person assuming commitments, if that is what we are talking about now, from their point of view, if they took the commitment to wear the clothes of a renunciate, abandoning such will constitute breakage of these very commitments. Unless, and this is important and huge “unless” they would like to demonstrate to all of us that whatever was the goal of the path that the dress-code was a part of is perfectly attained. And they are realized as an awakened Buddha. So, we are told not to worry about judging others until we can clearly know their mind. And after all Buddhism is a living, breathing tradition that makes it possible. Now another possibility is that they gave up in a formal way on the commitments, which is not an easy move, because the commitments are called: Lifelong.

[My posted comment:]

Sherab Gyatso Alex: To sum this important point if some one undertakes to uphold monk/nun vows the dress code is an important part of upholding that.

[My posted comment:]

Sherab Gyatso Alex: Also it is a custom to already wear monks robe if one is studying for ordination. As wearing these robes is considered to be a positive act. In the Christian countries there is a persistent belief that robes “make the man” while it is somewhat true. It is study/meditation/realization that are really important. Milarepa famously at one time had nothing to wear at all.

[My further comment]

General idea that is common to this discussion here is that this spiritual path, even if it does contradict general dynamic of the society it is the path of virtue, path of cultivation of all things positive, not so much the path of identification of negative. It is in these terms more of the path of focus and of positivity.

As is illustrated by possibly an oldest Buddhist teaching continuously extant in this world today. It is attributed to the Buddha Kashyapa, Buddha previous to the Buddha Shakyamuni, it is something along these lines:

To avoid negative

To cultivate positive

To master one’s mind

These are the Buddha’s teachings

So, is the focus it seems on really mastering one’s mind rather then common to today’s thinking of imaginary judgment of others, because however wrong they may possibly be, we here still need to master that mind of ours. To find a good teacher and to emulate them is a good and meritorious thing then, if it is possible to do on the way of wearing similar clothes, that is too easy to pass by.


3rd Chapter in the discussion

[name of original poster removed from this reply:]

Oh, thank you, Geshe-la. It is Lama [name removed] of the [name removed] lineage. I believe he is a good lama. I just do not know if he is a monk or a layman. Do laymen wear monastic skirts? Or can all practitioners wear them?

[My posted comment:]

Sherab Gyatso Alex: The layman is not a good term to use as I have pointed earlier. I am offering following choices: married and householder.

[My posted comment:]

Sherab Gyatso Alex: Everything in outer expression of a practitioner is connected to their inner work. Guru Padmasambhava is pictured wearing 3 types of robes to offer a metaphorical message of realization of 3 paths for example. Also our opinion of some one as good Lama is highly subjective quite naturally, until we get a bit more learned, experienced, realized.

[My further comment:]

I should offer this better wording to illustrate the idea that I did not present clearly before:

Everything in outer expression of a practitioner can be connected to their inner work. –In our own understanding, if we are thinking about them. In other words from a perspective of a spectator.


Everything in outer expression of a practitioner should be connected to their inner work.

–Quite naturally, from our own perspective, we are able to make many, many choices all the time. And it is an important part of the spiritual practice, the choices that we make.

[Name removed, Geshe:] Well we are talking about Buddha and HIS followers Buddhist. So it is correct to make a precise distinction between ordained (monk) and not ordained (lay men) person. No ordained person is not necessarily be a house holder either. There are many son/daughter of noble one (rigki phu, phumo) who looks forward to become a (vinaya follower) monks/nuns. Padmasambhava also shown one aspect of Gelong (fully ordained) monk, which wore chokhoe and shamthap, which means to show the difference. So, strictly speaking, shamthap is given to those who takes the vows of give up lay cloths. He/she should not embrace the lay dress.

[My further comment:]

My comments to the above are along the lines of the idea that some people accept Guru Rinpoche the Padmasambhava as a 2nd Buddha with complete mastery of all 3 types of paths, as nature of a Buddha is something we can only speculate about, it is correct to talk about depictions for the sake of establishing a common ground. In the other words it is easier to talk about picture painted by an artist that we can see, then an experience of a Buddha. Even Buddha himself preferred talking to us about the direction, the path to these experiences. So, the Padmasambhava shows mastery of Hinayana through both lower monk’s robe and upper lay person robe, through the rest of clothes and accoutrements in the images Padmasambhava is understood to be demonstrating mastery of Mahayana and Vajrayana.

[My posted comment:]

Sherab Gyatso Alex: Thank you venerable. Can we agree that to emulate Buddha in dress-code is meritorious? For the benefit of the readers?

[My further comment:]

Comment on the above. In my narrow understanding, it is important that Buddhists did not seek to establish a Christian-like clergy. We can instead concentrate on generation of merit through our body, speech and mind. One of such things without doubt is to emulate Buddha in body / conduct (wearing of particular clothes), speech and mind, -Go to teachings, read books, master teachings to the best of your ability, meditate.

[My posted comment:]

Sherab Gyatso Alex: In case of visible spiritual practitioners there are is a number that are married (a good number of famous Sakyapa lamas for example) and these are the people that we seem to be talking about. So to call a married Lama “lay” may be a bit off. Reason for this is that in Tibetan Buddhism there is both, strong celibate monk and married yogi (whom it may be a bit off to call lay) tradition.

[My further comment:]

There is no special magic, recognition or entitlement. If you received the teachings, if you practice them, if you feel that “this is it” for you, then obviously it is. It is very easy to encounter the Buddhist teachings from the point of view of logistics, there is a sea of books in many languages, many Buddhist Temples through out and connection through internet is even more effortless. It is only really a matter of inclination, of your previous karma. All that we have done in the past makes who we are here and now. Quite naturally some people are inclined to search out Buddhist teachings and feel it is “it” for them and some even after connecting to these teachings remain a spectator.

There is many levels of practice that are available within Tibetan Tradition of the transmission of Buddhism. None of these transmissions are there for their own sake, all are to lead the disciples to the ultimate result of awakening. And ultimately it is up to us to make our own journey. On that journey we work on refining our perception of others in positive direction, not judging them in any way negatively if they seemingly to us are failing. Because there is always a possibility that we have no idea of their inner experience, at all. Or, even if they are failing, how our condescending judgment be any good to them? –That would be the time, if we could to try to hold them up, to offer support. And even possibly, worst of all, we can be just producing useless act of criticizing others, that is of no help to no one.

[My posted comment:]

Sherab Gyatso Alex: Then, there is “lay vows” That are from the same level as monk vows of individual freedom, as you already mentioned.

[Name removed, Geshe:]

Upasaka/ upasika (who holds the lay vows) and gotra (rig ki phu/phumo) are different. However, I think whenever we talk about vinaya (codes and conduct) we have to look into vinaya, not what people does. It helps me a lot. No matter how high and practitioners they may called, according to vinaya, even Buddha himself have to wear the chokhoe and shamthab. here are many bodhisattva who are lay and there are also many ordained one. From the vinaya prospects we could say lay/ordained bodhisattva.

[My posted comment:]

Sherab Gyatso Alex: Well If you call a Lama “Lay” I find it off in a way of English Language, because Lama (if some one is called thus) most often means a realized person, so I would call them Householder Lama, or a Married Lama, not a Lay Lama. This was the original point.

[My further comment:]

The above discussion would make sense if we were to make some substitutions:

Subsitute Lama for somewhat synonymous here: Master.

Then substitute Lay Person for a Beginner (which they could in many instances be). While it is possible to say that some one is a Lay Master, it is all about their style of outer expression. They still are master. However if one is in some way thinks that to be a married realized practitioner is somehow less, they contradict the fact that that practitioner is established to be realized, to be the master. They just are taking road that does not set marriage aside. But from the point of view of result, their path is more challenging but is the same, if not more complete then a monastic who with care avoids all distractions. –This is contrary to the common sense wisdom of everyday, material values that tell us that abandoning the everyday material values is the hardest thing to attain. However that attainment can never figure as ultimate goal, because the goal then would amount to nothing, possibly madness. Renunciation is cultivated in order to focus on the path of wisdom of awakening. And when there are distractions of a household, this path is much harder to focus on.

[My posted comment:]

Sherab Gyatso Alex: In regards to The Buddha. Well There are many depictions of many Buddhas. Buddha Tara, Buddha Vajrakilaya, Buddha Kuntuzangpo. In none of the representations do they wear any of the lower monk’s robes. And some are depicted in Union with the consort.

[My further comment:]

Within Tibetan transmission of Buddhism, which is if researched is thought to be the most complete transmission possible that encompasses living tradition of practices of Hinayana, Mahayana and Vajrayana. To ignore one or two of these three in favor of one or the other will in reality contradict the spirit of the living transmission that is out there. Also, over time there is quite a lot of thought and guidance that went into how to practice all three together, without conflict. Above mentioned Buddha Tara, Vajrakilaya and Khuntuzangpo have most prominent places in the Vajrayana, which because of it direct explanation and direct method of practice is thought of as the highest of the three. So, it can’t be ignored. If at least for the simple fact that from the point of view of the result it is the path that allows perfect awakening of the Buddha and in one lifetime. Unlike other two paths that do not account for a possibility of the result in one lifetime at all, with much greater focus on the path of cause and effect and inherent to a long path hardship.

[My posted comment:]

Sherab Gyatso Alex: In regards to what Guru Padmasambhava instructed his followers to do is to adopt very humble Hinayana outer conduct, to be as peaceful as possible on outside and to have highest possible view inward. As Buddha himself told us that there is no one responsible for our own liberation but us, that idea of “high view” the inner practice becomes very personal matter, in most cases no one also even cares.

Final remarks, in conclusion on all of the above

How to deal with the different robes? The robes can be purchased in a store, they can be worn as any other types of clothes. There are even famous beggars on the streets on New York City that smoke cigarettes, text through cell phones with heads of full hair that wear a kind of Asian monk outfit with a hat and beg for money. A lot of what calls these into focus today in the West has to do with the idea that these are outdated (very old) fashions of a country far away. The ideas in so many cases are not known, because often they are too cryptic even in their native countries of today.

Unlike some special garments bestowed on the clergy of say Christian denominations that elevate the person to the higher rank. These robes are thought to be by some Buddhists the best dress code, simply because they are same as what previous masters down to Buddha and Padmasambhava wore and made famous through their practice and realization. By wearing same, we say in our heart, I dedicate to the practice and I want to be like you. Even if by a simple act of wearing something.  Curiously by wearing these totally dated fashions today in the West, a renewed sense of renunciation of materialistic, societal values is required.

This article does not address “Upward Inclusion” which is established to be the principle by which Tibetan Buddhist paths can be practices cohesively. And is the most important point, the principle by which a realized master of Vajrayana is determined to be also the master of Mahayana and Hinayana, without fail.

If I could, if it was in my power, I would do anything to encourage others already entering into Buddhism to engage in the practice on all levels, to make it their own, to become comfortable, to call it home.

It is too easy to try to stick to some sort of “Dogma” or even take a thing that is most alive and try to convert it into a dogma. It is hard to stay open minded, simple spoken (that one is my problem too often!) and also eloquent (which is clearly the challenge here as well). With best possible wishes from unlearned foreign yogi in an alien land that was called Alex by his parents and Sherab Gyatso by a miraculous Lama that I imagine frowning at me, kindly from above my head.



Author’s: What’s What

Summer Retreat 2005

Excerpt from the book to be published this summer under title of What’s What, the book of mish-mash, of far-out ideas, idle talk, gossip and musings on the spiritual path of the search for the truth, from your’s truly, the misleader of the wrong views, Sherab Gyatso Alex.

Few Words of introduction

It is often heard to be said,

Just about any effort:

“To preserve the past and build the future…”

-It is just that mindset turned towards illusory conventionally agreed upon dreamlike reality that causes suffering.


Past is a history and is never now,

Of course,

Future is a mystery and is also never now,


Present is now and is all there is.


Tomorrow is the day that never comes, that day is by definition is always tomorrow.


-These can become a practical mindset that encourages action or non-action, encourages presence in here and now and puts this dream-like that seemingly surrounds us into actually practical perspective.


Than preserving that which can not be preserved because it is gone. Or building that which no matter the effort will be there, but can not really be known in here and now completely, unless one has clairvoyance of a fully actualized Buddha.


Without any stress or sense of urgency it is important to know that the time to act is always now.

Without making plans for the actions of the future, lay down foundation for the future by rather doing what you could plan for this present moment, knowing of cause and effect and possibilities without limit as everything arising depends on causes and everything can act as a cause.

In addition,

It’s such a good idea to be able to evaluate theories from point of view of application and benefit.


Let us find true benefit and when it instantly happens make it so.

Special note on the Now, the present.

There is practical difference to learning, or following a teacher and in a confused, ego driven way “trying to figure things out”.

In the 1st instance there is a possibility of open minded learning, in the second there is a possibility of identification of what one already knows and while there are things to be learned and experienced, chance of that is blocked. Ultimately ideas of past, present and future are there with focus on present but as a gross springboard, a launching pad to affect liberation from all three. And not to be stuck in.