Entering the Heart of the Sun and Moon

The more open he becomes to his own wisdom display, the more powerful, adept, or skilful he becomes.

KD . . . but it’s amazing how many people attempt it with Vajrayana, and with the vajra master. The problem is that Vajrayana usually insists that you change your own napkin.[71]

This laterality could be embraced as a dimension of experience in which we accept that we are in continual process, without hope or fear of a permanent direction.

The pawo is open to change, and therefore open to seeking threat from his lover as khandro. She is the spacious sky in which he falls to his death. She is the spacious sky in which he is continually different – because, having fallen to his death, it is only his last moment of form-clinging which dies.

It can be practised by regular practitioners—and to a certain degree by people who are not Buddhist—but this is not the audience to whom the Nyi-da Mélong is speaking.

Although Buddhist Tantra includes human sexuality, its parameters are far broader than the perverse phallocentric methodologies which deify physical technique and systematised approaches to love-making.

If we do not accept reality as it is—and attempt to project our own version of reality onto what is there—we doom ourselves to the increasing frustration of creating reasons as to why our mental map of the world is not as the world actually is.

We all know the rules and regulations of melancholy, but the perceptual patterns of carefree happiness are subtle and difficult to define.

We can accept the limits of our styles of appreciation for what they are; there is no need to crush our individuality – but as practitioners of