Jesus Yoga & Tilopa’s Mahamudra

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Come to me, all who are weary and heavy-laden. I will give you rest. Take my yoke upon you and learn from me . .  for my yoke is easy and my burden is light.

 

 

 

 

 

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Mind itself is self-liberated dharmakaya. Within which arises self-liberated mahamudra. This key to self-liberated experience I possess.

 

 

 

 

Great masters leave their mark on this world through their teachings and ultimately the lineage of followers who carry on their work. We are greatly blessed in this historical epoch to have access to two of humanity’s great spiritual yogins. Jesus personified compassion. His example and stories have fashioned a mind set that places ‘a love of neighbor as oneself’ at the cornerstone of behavior.

Tilopa was born in India one thousand years after Jesus. From Tilopa we have the quintessential teachings on mind known as Mahamudra. Tibetan Buddhism is predicated on the principal of Mahamudra. In Sanskrit Maha means ‘great’ and Mudra means ‘seal’.  When Tilopa’s lineage was passed on to Naropa and carried into Tibet by Marpa, Mahamudra became phyag-gya-chen-po. Not content with merely translating the literal meaning the Tibetan yogins went one step further and built into their dialogue a vocabulary that infused each particular word with additional significance. Phyag-gya means not only seal but ‘vast’.  Phyag also means ‘hand’ as well ‘cleaning tool’, i.e. a broom or sponge. Therefore, Mahamudra is a meditational system which purifies our mind of impurities. Our mind is left capable of of recognizing it’s own true nature: at once both vast and empty- Dharmakaya. This ‘recognition’ is ‘self-arisen’ therefore ‘self-liberating’ and the experience is complete, ‘sealed.’

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Tilopa’s most famous expression has been I, Tilopa, have no human guru. My guru is mighty Vajradhara.  As Tai Situ Rinpoche (whose calligraphy is shown above) explains: Let us be careful not to misinterpret this declaration. It was made neither through pride nor through ingratitude to the many, often illustrious, teachers who had helped him in the earlier part of his life. It is certain that he appreciated all those scholars, mahasiddhas’ and dakinis’ help a great deal and that he continued to respect them. By this stage in his life, he had attained perfect realization and full mastery of vajra-like samadhi: he was totally inspired by Buddha Vajradhara (Bearer of the Thunderbolt) and possessed his power of absolute certainty — the extraordinary personal transmissions. It would have been a matter of course for his Indian disciples to inquire after his gurus and the traditions he represented. It was natural for him to reply as above, to impress upon them the power and freshness of his own direct realization and his first-hand link with enlightenment.dakpo-tashi-namgyal-001

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Dakpo Tashi Namgyal (1511-1587) was responsible for codifying the techniques we refer to today as Mahamudra. His exhaustive and thorough treatise The Perfect Description of Moonlight that Illuminates the Stages of Ultimate Mahamudra was the first Tibetan text on meditation translated into English (at the behest of the 16th Karmapa Rangjung Rigpe Dorje).

Anyone stuck inside a human body should not consider going through life without the ultimate owner’s manual Clarifying the Natural State.  Concise and clearly written this is a practical, how-to on meditation (sort-of-like the old books on keeping your VW van alive). Consider Three key points: Remain fresh in unconcerned naturalness. Remain artless and uncontrived without judging. Remain unbound and uninvolved with striving.  For this there are Five Analogies: Elevate your experience and remain wide-open like the sky. Expand your mindfulness and remain pervasive like the earth. Steady your attention and remain unshakable like a mountain. Brighten your awareness and remain shining like a flame. Clear your thought-free wakefulness and remain lucid like a crystal.

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In the middle of the twentieth century, shortly after the horrors of the second world war, Autobiography of a Yogi 001three events took place that rewrote our concept of Jesus, the man and his message. First the discovery at Nag Hammadi, Egypt in 1945 of ancient Christian texts buried some 400 years after the death of Jesus. Included among the codices found was a complete copy of the Gospel of Thomas (the above quote is taken from that text). One year later (1946) Paramahansa Yogananda released Autobiography of a Yogi. On October 4, 1948 Harcourt, Merton-Seven Storey Mtn 001Brace published Thomas Merton’s seminal autobiography The Seven Storey Mountain. Seventy years on both of these books have been among the top selling spiritual books. Yogananda and Merton charted parallel paths, one beginning in the West and turning Eastward, the other born in India brought yoga to America and has been instrumental in forging a fresh view on the meaning of Christ.

Thomas Merton was single-handedly responsible for an upsurge in Catholic vocations after SSM was released. His ability to communicate on issues of faith, conscience and inner flaws made him an icon for a generation. He became the public conscience for opposition to nuclear proliferation even when the Catholic Church tried to silence him. Even more importantly he was a one-man band  for inter-faith dialogue. Again the church tried silencing him, even threatening excommunication when he began a now famous exchange of letters with Zen Master D.T. Suzuki. Shortly before his death in 1968 Merton met, and impressed Tibetan lamas who had only recently found refuge in India. The Dalai Lama said Merton was the one who “introduced him to the real meaning of the word Christian.” He also cited Thomas Merton as one of the three most influential influences on his own life.

Christopher Pramuk points out in the best-ever study of Merton’s work, SOPHIA: The Hidden Christ of Thomas Merton the key element Merton focused on: the unity inherent in disparity. “What Zen realization shares with biblical-mystical faith is precisely the disarming experience of ‘a breakthrough . . . a recovery of unity which is not the suppression of opposites but a simplicity beyond opposites’.”

Thomas Merton calls us still to invest new energy and faith in our search for the Hidden Christ within — Christ has planted in the world the seeds of something altogether new, but they do not grow by themselves. . . For the world to be changed, man himself must begin to change it, he must take the initiative, he must step forth and make a new kind of history.

As Merton looked Eastward to expand his relationship with Christian Wisdom Paramahansa Yogananda emblazoned the ancient Indian science of yoga across the face of America, literally from sea to sea. Indian spiritual tradition both praises the human guru and holds their teaching and example as a beacon toward which the student strives and attains. Such is the inherent power in the Indian subcontinent’s message that the mystical path must result in the dedicated practitioners attaining the enlightenment they will then inspire in the next generation. It must be so or the lineage perishes.

The Apostle Thomas carried the teachings of Jesus to India, he lived there, he died there. The Gospel of Thomas has awakened a long dormant element in the Christian tradition. For two thousand years Western Christianity presented Jesus as a being fromyoga-of-jesus-001 whom we could seek pardon and protection but not someone we could ever hope to approach face-to-face as equals.  Now we know that was not the message Jesus gave to his own followers: Jesus said, “If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you. . .  I am the light of the world which is before all things. From me all things come forth, and to me all things extend. Split a piece of wood, and I am there, lift up the stone, and you will find me. . . Whoever drinks from my mouth will become as I am, and I myself will become that person, and the mysteries shall be revealed to them.” Gospel of Thomas

The Gospel of Thomas continues: Jesus took Thomas and withdrew, and told him three things. When Thomas returned to his companions, they asked him, “What did Jesus say to you?” Thomas said, “If I tell you even one of the things which he told me, you will pick up stones and throw them at me; and a fire will come out of the stones and burn you up”. The traditional Gospels state clearly that Jesus gave his close students teachings on a deeper level than presented in the New Testament. This is to be expected, a Master who could heal with extraordinary power, speak deep truths simply and clearly through parable and even indeed walk through his own death experience consciously and produce clear evidence of that experience transmitted some of his own power to others. Luke’s Acts of the Apostles has ample evidence of the disciples newfound powers. The Holy Face veil in Manopello, Italy (The Face of God) is total physical proof of the resurrection of Jesus. Jesus left us a trail and then buried the tracks for two thousand years, until now. It is up to those who believe to seize upon this moment and manifest the Consciousness of Christ through belief, prayer and mediation

Paramahansa Yogananda’s message is inseparable from his own relationship with Jesus. Yogananda wrote in THE SECOND COMING OF CHRISTTruth is no theory, no speculative system of philosophy, no intellectual insight. Truth is an exact correspondence with reality. For man, truth is unshakeable knowledge of his real nature, his Self as soul. Jesus, by every act and word of his life, proved that he knew the truth of his being–his source in God. Wholly identified with the omnipresent Christ Consciousness, he could say with finality, “Everyone that is of the truth will hear my voice”. . . The decipherment of this secret code is an art that man cannot communicate; here the Lord alone is the teacher.  Of course, Yogananda is not downplaying the role his own guru, Sri Yukteswar, played in his life. He is merely echoing Tilopa’s teaching, on the final mountain top we attain our own transfiguration and came face to face with reality in it’s most elemental form — a burning bush, Vajradhara or Moses and Elijah.

Which brings us full circle to the present practitioners of Christianity and Buddhism.

book-of-joy-001No dark fate determines the future. We do. Each day and each moment, we are able to create and re-create our lives and the very quality of human life on our planet. This is the power we wield. Lasting happiness cannot be found in pursuit of any goal or achievement. It does not reside in fortune or fame. It reside only in the human mind and heart, and it is here we hope you will find it. Tenzin Gyatso/Desmond Tutu

Happiness is often seen as being dependent on external circumstances, joy is not. Desmond Tutu

Our human nature has been distorted. We are actually quite remarkable creatures. In our religions I am created in the image of God. I am a God carrier.rabble-rouser-for-peace-001 It’s fantastic. I have to be growing in godlikeness, in caring for the other. I know that each time I have acted compassionately, I have experienced a joy in me that I find in nothing else. Desmond Tutu, Rabble Rouser for Peace, a barefoot schoolboy from a deprived black township who became an international symbol of the democratic spirit and religious faith. The Bible is dynamite . . . nothing could be more radical. . . Prayer and social action is not an either-or proposition. Rather, prayer inevitably drove me off my knees into action.

The Dalai Lama visited Belfast in northern Ireland after the Troubles. He was invited to attend a private meeting where victims and perpetrators of violence were present. The atmosphere was very tense, as the suffering was practically palpable in the air. As the meeting began, a former Protestant militant spoke of how, when he was growing up, he was told by other loyalists that what they did in opposition to the Catholics was justified because Jesus was a Protestant and not a Catholic. Knowing that Jesus was, of course, a Jew the Dalai Lama laughed so hard that he completely changed the atmosphere. Able to laugh at the absurdity of our prejudices and our hatreds, everyone was able to communicate more honestly and compassionately with each other. THE BOOK OF JOY

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“I am fully real if my own heart says yes to everyone.” Thomas Merton

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KAGYU IMAGES: The Lion’s Roar

Sukhasiddhi                                                                   Niguma

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Rangdrol 001The Kagyu (Lineage of Transmitted Mastery) began with the songs of Dakini’s calling to Tilopa one thousand years ago. Thus began a remarkable odyssey transmitted from Master to Disciple unto this present age. The teachings of the dakini, revealing the nature of mind, are couched in their secret speech: ‘secret’ in the sense of self-secret, naturally discreet, because it only makes sense to those sufficiently awakened to understand. Their discrete terms reveal jnana, the bright lamp of essence-awareness which automatically dispels the darkness of ignorance. — from TILOPA by Tai Situ Rinpoche, perhaps the ultimate Dakini Realm instruction manual, published by Kagyu Samye Ling, Eskdalemuir, Scotland, the first Tibetan Buddhist center in the West.

Kalu - Karmapa - Trungpa 001Three remarkable Kagyu Masters ushered the Dharma westward in the twentieth century. Kalu Rinpoche, the 16th Karmapa, Rangjung Rigpe Dorje and Chögyam Trungpa.

Jamgon Kontrul 001Situ Rinpoche 001Two Heart Sons followed close behind. Jamgon Kongtrul and Tai Situ Rinpoche have forged close bonds with Western students. Bringing traditional teachings along with a strong command of Enlish these teachers have assured the survival of Tilopa’s legacy.

Dusu, Khyempa - 17th Karmapa 001Today the Kagyu Lineage is identified with Karmapa, the Black Hat Lama. The First Karmapa, Dusum Khyenpa pictured above on the left was one of three wild yogis who studied under Gampopa, who instituted the monastic tradition that exists to this day. Dusum Khyenpa and his companions were expelled for consuming alcohol and dancing wildly in celebration of a Dakini festival. Gampopa realized his most talented students had been expelled by the master of discipline when he saw the birds flying away from his monastery and the dakas and dakinis departing. He left his retreat cave and chased after the three yogis imploring them to stay.

Dusum Khyenpa 001Dusum Khyenpa eventually became known as Karmapa, Knower of the Three Times, Man of Action. Many miraculous events are associated with Dusum Khyenpa but none more incredible than the letter he left detailing where he would be reborn. Thus Karma Pakshi became the first incarnate lama in Tibet. This sequence has repeated itself now seventeen times. Before Rangjung Rigpe Dorje died in 1981 he left an amulet with Tai Situ Rinpoche. The prediction letter within the amulet led to the discovery of Orgyen Trinley Dorje born in Tibet in 1985.

KarmapakshiThe Second Karmapa, Karma Pakshi, above, born in 1204, set the standard for intensive mystical mastery we expect of Karmapas. Caught between the demands of conflicting Chinese rulers, Karmapakshi was forced to drink poison, thrown off a cliff and into flames by Kublai Khan. Each time he emerged unharmed forcing the Emperor to recognize his ultimate nobility. While in China he arranged for a giant Buddha statue to be constructed at his monastery, Tsurphu near Lhasa. Upon his return to Tibet he discovered the statue was leaning to one side. He sat in meditation in front of it and, imitating the statue, he leaned to the side. As he slowly righted himself, the statue straightened along with him. (photo by Lawrence Birney)

BELOW – 14th Dalai Lama, Tenzin Gyatso w/ 16th Karmapa (left) & 17th Karmapa (right)

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Karmapa 16 & 17 001The 16th Karmapa, Rangjung Rigpe Dorje and the 17th, Orgyen Trinley Dorje.

Sangye Tenzin Rinpoche, a great and wonderful teacher of the Dharma (below), of Kham, Tibet with the 17th Karmapa. Sangye Tenzin was a veritable wellspring of information and inspiration to all those who came in contact with him. He shone with a genuine desire that all of his students truly ‘get it’, that we appreciate the wish fulfilling gift which he was bestowing on us. His presence was a Rain of Blessing.

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The most pronounced quality of the Kagyu is the relationship between students and master which is passed on from one lifetime to the next, each recognizing the other. Situ & Karmapa 001Tai Situ (far reaching, unshakeable) Rinpoche is the root lama of the Karmapa. He was the one given the letter by Rangjung Rikpe Dorje that led to the discovery of the 17th Karmapa. Here they are shortly after their reunion in a wonderful photo from Ken Holmes’ book Karmapa that details the entire chain of events. Ken is a long time student of the Karmapa and Situ Rinpoche and has lived and taught at Samye Ling in Scotland for many years. He has edited the classic books by Situ Rinpoche published there. He and his wife Katia have also translated Dharma texts.

Situ & Kalu 001Kalu Rinpoche, a meditation master who lived from 1905 to 1989, was instrumental in training many young incarnate lamas. After studying under the 11th Situ Rinpoche, Padma Wangchuk, he helped train the current Situ Rinpoche, Pema Donyo Nyingche Wangmo. They are shown here together shortly after the Tibetan diaspora in 1959. Kalu Rinpoche spent many years in solitary retreat in the Himalayas before the Karmapa asked him to visit the West and teach the Dharma. Homage to Kalu Rinpoche 001He first established a traditional three year retreat program in France. His life story is well told in The Chariot for Travelling the Path to Freedom by Ken McLeod. The drawings of Tilopa and the dakinis Sukhasiddhi and Niguma are from this book which is a must have for Kalu Rinpoche students. Homage to Khyab Je Kalu Rinpoche published by Lama Lodu and KDK Publications in San Francisco is another must. The wonderful photo of Kalu Rinpoche, the Karmapa and Chögyam Trungpa is from this book.

Yangsi Kalu Rinpoche was born September 17, 1990. He was recognized by Situ Rinpoche and made his first visit to the United States in 1995.Bokar & Kalu 001 I was part of the welcoming party when he arrived at Kennedy Airport with his former student, then teacher, Bokar Rinpoche. I had met the previous Kalu Rinpoche and received one empowerment from him. My faith in Situ Rinpoche was complete, but I was apprehensive meeting the new Kalu Rinpoche. After all, we were there to welcome a four year old boy. This was my first experience meeting a young tulku. When they walked through customs the hairs on my arm stood on end. I realized that THIS ACTUALLY WAS KALU RINPOCHE. Kalu & Bokar dancing 001

No experience to date can match that for confirming the authenticity of Vajrayana teachings. The next month was magical. Bokar Rinpoche gave many teachings and transmissions from the Shangpa Kagyu tradition, and we also shared Kalu Rinpoche’s joy at having a fresh young body. Since the previous Kalu Rinpoche had projected such a stern exterior, albeit with an inner radiance and glow, this new incarnation was a fresh bloom on the rose. (Yangsi Kalu Rinpoche photos by my friend and construction collaborator, Steve Petty from Salt Spring Island.)

Bokar & Kalu marmekan 001In 2011, Kalu Rinpoche visited the United States for the first time since completing his formal training. Unfortunately, he chose not to visit New York. Therefore many devoted students who were closely connected to the previous Kalu Rinpoche were unable to see him during that visit. Hopefully, he will return to the US soon and give teachings in New York at his monastery or anywhere else that he feels is appropriate. In fact, I extend an invitation to teach at my home anytime he would like.

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Chögyam Trungpa was a phenomenon. Arriving at Cambridge University from India in the mid-sixties, he perfected his English, learned Western psychology and mastered the culture. After founding Samye Ling in Scotland with Akong Rinpoche he moved on to America, and we are so thankful that he did. Trungpa was a tireless teacher until his death in 1987. He authored close to thirty books which have had a wide impact in introducing Vajrayana to the West. His first book BORN IN TIBET was published in 1966. I read it in the early 70’s. It set me on (as of now) a forty year cascade through the most powerful mental training system on the planet.

The lion’s roar is fearlessness in the sense that every situation in life is workable. Nothing is rejected as bad or grasped as good. But everything we experience in our life-situations, any type of emotion, is workable. From THE MYTH OF FREEDOM.

DRAGON THUNDER: My Life With Chögyam Trungpa by Diana Mukpo, his wife of nearly twenty years, is one of the most enjoyable reads I’ve had in a long time. This is an entertaining view behind the roller coaster carnival of Trungpa’s life. DRAGON THUNDER IS A MUST READ! Chögyam Trungpa: His Life and Vision by Fabrice Midal offers a thoughtful and complete review of Trungpa’s work.

Shambhala was an enlightened society that manifested nonagression. Its geographical location was in the middle of Asia, in the middle, or the heart, of the Orient. The Shambhala society was able to transmute aggression into love. Consequently, everybody in Shambhala attained enlightenment. So they no longer needed to domesticate their animals, and they no longer needed to fight wars. Finally, the whole society, the whole country — including all the buildings — ceased to exist on the earthly plane. This is the story of Shambhala. — Chögyam Trungpa from Midal’s book.

Above all, Trungpa championed the ideal of Shambhala and presented it to the West. fShambhala is a Pure Land, a beyul, the home of the sacred Kalachakra teachings, the Highest Tantra vehicle. In a novel written with my wife Angelina, the  Shambhala teachings are highlighted through a fictional journey which explores their current need in creating peace in the world. PURE VISION: The Magdalene Revelation encourages a closer look at the spiritual forces that infuse the world’s political battles.

Trungpa’s genius manifested itself in many ways, but none more impressive or lasting than the creation of Naropa University in 1974. Today it is a thriving liberal arts college boasting among other accomplishments, The Jack Kerouac School of Disembodied Poetics. The university was named after Naropa, who was the illustrious abbot of Nalanda in eleventh century India. After an encounter with a powerful Dakini, Naropa recognized his knowledge was useless without wisdom. The Dakini empowered Naropa to seek her brother Tilopa who straightens Naropa out, so to speak.

Our story began with Tilopa, or rather with the Dakini’s call to Tilopa. Feminine Wisdom is mother of the Buddhas. Without the discrete terms of the dakini, teachings revealing mind, the lamp of essence awareness dispelling ignorance’s darkness, known of itself, occurring by itself and lucid in itself cannot be recognized — From Situ Rinpoche’s TILOPA as is the calligraphy below.discrete terms of dakini 001Tilopa’s Kagyu oral transmission lineage sprang from the discrete terms of the Dakini, Mahamudra, The Great Seal, Wisdom Beyond Knowledge. The punishing apprenticeship he put Naropa through is the stuff of legend. Naropa passed his lineage on to Marpa who carried the teaching to Tibet, he himself undertook three arduous  journeys to India to obtain his treasures. Milarepa, the poet-yogi, earned his mantle through another epic apprenticeship. Gampopa, guru to Dusum Khyenpa, the First Karmapa, studied under Milarepa.

Tilopa’s teachings are summed up in The Ganges Mahamudra, which he emparted to Naropa on the banks of the great river. There are numerous commentaries and translations of this root text but my favorite is found in MOTHER OF THE BUDDHAS by Lex Hixon. Hixon was a great contributor to our modern spiritual dialogue. Born on Christmas Day 1941, he began his studies with Vine Deloria, a Lakota Sioux elder, at the age of nineteen. Six years later he began studying with Swami Nikhilananda, a disciple of Sarada Devi, Ramakrishna’s wife. Hixon’s epic work on Ramakrishna, GREAT SWAN, is brilliant. It is always worth recalling Ramakrishna, as his life in nineteenth century Bengal is an open mirror to Tilopa’s eleventh century India.

Mother of the Buddhas 001Great Swan 001The dedicated practitioner experiences the spiritual way as a turbulent mountain stream, tumbling dangerously among boulders. When maturity is reached the river flows smoothly and patiently with the powerful sweep of the Ganges.  Emptying into the ocean of Mahamudra, the water becomes ever-expanding light that pours into great Clear Light – without direction, destination, division, distinction or description.  Tilopa – Mother of the Buddhas.

The Kagyu lineage web has been spun by generations of students standing upon the shoulders of their teachers, who in turn became the students in their next life. A story line like this could only continue with the ability to identify these departed masters upon their return.

Jamgon Kontrul - 16 Karmapa 001The third Jamgon Kongtrul, pictured at left with the 16th Karmapa, was universally loved by all who met him. I had the great honor of taking the Kalachakra and Shitro empowerments from him. His death in 1992, at the height of the search for the 17th Karmapa, was a shock to the entire Vajrayana community.

There is no more serious task for any Karmapa than orchestrating the search mission for incarnate lamas. In 1996 the 17th Karmapa informed representatives of Pullahari Monastery that he had information concerning the rebirth of Jamgon Kongtrul. At the moment the Karmapa handed over the letter containing his instructions, there was a single clap of thunder. The Karmapa himself was only eleven years old at that time!

The Karmapa indicated that the 4th Jamgon Kongtrul would be found south of Tsurphu, the E MA HO 001Karmapa’s seat in Tibet. In his exercise book he drew some pictures of the mountains, a river and the house (two storeys with the door facing exactly east) where he would be found.  The Karmapa also mentioned by name several nearby villages and the number of persons in the family (eight). He even informed them of the most auspicious day to begin their search, several months hence. Even so, there were difficulties with the search and the party had to return to Tsurphu for clarification. Perhaps, their faith in an untested eleven year old Karmapa was shaky. The Karmapa seemed to toy with them and merely repeated his instructions. On their return to the area, the group found the fourth Jamgon Kongtrul. The entire story can be found online in E MA HO.

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(left) The Karmapa, Urgyen Trinley Dorje and the Fourth Jamgon Kongtrul, Karma Lodro Chokyi Nyima in 1996. Jamgon Kongtrul today and Tai Situ Rinpoche (above).

As Tilopa promised, the Kagyu lineage will continue to bring a great deal of both temporal and ultimate benefit to the world.

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