Evil Spirits, the NKT and what Geshe Kelsang Gyatso says,

 During a teaching in 1994 Geshe Kelsang Gyatso gave many references to a particular evil spirit, and its importance in relation to what a practitioner within the NKT should prioritise. So that the points can be understood clearly I will quote various sections of this teaching to provide the context. This was  a teaching that was open to everyone.

Geshe-la said:

“Although relatively speaking we are doing many good things, chanting prayers, studying, discussing or reading books, making offerings, and so forth, our intention or wish to practice Dharma purely is very weak. Sometimes for a few minutes it develops, but normally our main mind is completely filled with the intention to develop the things of this life. Our main intention is to obtain the happiness of this life. We want to experience worldly pleasures. We should meditate and check whether this is true or not.”

“Sometimes it looks as if we have read many Dharma books and listened to so many teachings and we are ready to teach, but on the other hand the intention or wish to establish samsaric development is so strong. This means that our Dharma practice is mixed with worldly concerns. Because of this it is difficult to achieve realisations, and our progress in Dharma practice is difficult.”

“.. even if we meet a qualified Spiritual Teacher and receive a very special and profound instruction we will be unable to use the instruction due to our lacking the pure intention or pure wish to practise Dharma purely. Because of this, although we receive many higher instructions, they are almost too difficult to use. From the practical point of view this is our problem. Maybe there are some exceptions. I am not saying that this applies to everybody, but I am speaking in general.”

later in the teaching Geshe-la goes on to say,

“The main point is that we have a mind that grasps at a permanent I. This mind prevents us from engaging in Dharma practice purely. This mind is urging, pushing and encouraging us to engage in samsaric activity. It is saying, “You need money, you need this and you need that.” Then when our wishes are unfulfilled we get angry. Normally this mind causes us to develop strong attachment to the things of this life. Because this attachment is so strong it blocks the development of the wish to practice Dharma purely. Because we lack this wish the door of Dharma remains closed for us. There is then no possibility to gain Dharma realisations. Therefore, the point is that we need a method to solve this problem, and this method is to contemplate and meditate on death. This is very important.”

He later continues,

“..as explained in Essence of Nectar Lamrim. Our life is like a candle flame moving in the winds of various conditions for death..”

“..Our life is very uncertain. Our life remains with countless conditions for death, which are like winds moving our life. If we check we will find this to be true. But still we think and act as if we will remain forever. Still we think we will remain tomorrow, and everyday we think, “I will not die today.”

“The mind grasping at a permanent I is a real evil spirit. We are held by this evil spirit, and this prevents us from engaging in the practice of holy Dharma. Although we may know clearly and very well everything about the spiritual path, because we are held by the evil spirit of grasping at a permanent I, we are following mundane paths. From a practical point of view our main aim actually is exactly the same as the wish of normal ordinary people who have not learned about the Dharma, who have never heard about the Dharma in the same way. This situation comes from possessing this evil spirit. We must remove this evil spirit from our mind by sincerely practising contemplation and meditation on death until we develop a spontaneous mind that thinks, “I may die today.” From the depths of our heart we must think, “I may die today,” day and night. Until this thought develops we need to contemplate and meditate on death, otherwise this evil spirit that grasps at the permanent I will prevent us from engaging in holy Dharma practice. Then our knowledge is useless, and we may even misuse our knowledge of the Dharma for the development of samsara, reputation, wealth, position. This will definitely happen.”

“We say we follow the New Kadampa Tradition, and that this is our main aim, so we must do this meditation on death. Up to now we have jumped a little forward. Before gaining realisation of death we jumped into Highest Yoga Tantra practice. This is O.K. In order to encourage people I did this. But now we need to go back and rebuild our house and make it more stable. First we went a little bit quickly and superficially so as to see everything. We have now seen what kind of things there are in Highest Yoga Tantra. To show this I first needed to quickly jump a little bit. now it is time to go back to the first meditation* of the stages of the Path and build the real foundation for the house of Highest Yoga Tantra realisations.”  

*In this context the first meditation of the stages of the Path is the meditation on Death and Impermenence, as Geshe-la explains in this same teaching that the meditation on Reliance upon a Spiritual Guide and Meditation on our Precious Human Life are preparations for this meditation.

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4 CommentsLeave a comment

  1. Thank You for sharing this with us!

  2. Reminds me of one of my favorite quotes:

    “The early Kadampas would often say that to lead a virtuous life all we need to do is harm our delusions as much as possible and benefit others as much as possible.” (Geshe Kelsang Gyatso, ‘Eight Steps to Happiness,’ p. 99)

  3. That’s a great post! Look forward to more.

  4. I love that teaching. It is so grounding. Please do more like this!


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