To Jesse, Multiple Mouths to Feed

October 14, 2003

Thanks for your other post on the rest of the world. I liked that. I

feel safer with you now.

I have a question, inquiry about what you wrote below. I know some

have more than 1 Guru that they have received transmission from.

I've been told, One Guru, One Mantra, One Ishta! is all a devotee

needs. (With my heart and who it loves, I would say otherwise for

myself).

Is there one Guru who you predominally consider your highest Guru?

I've heard comments from devotee's about people with several Guru's.

(I was pretty new to the Guru circle 3 yrs ago and apalled at the

eye's rolling, the smirks and so on) but kept my mouth shut about

people who had more than one, since I had more than one myself.

Have you heard of this attitude? From devotee's Guru's or monks -

about having more than 1 Guru? How have you handled it? I know the

devotee has to 'feed' each sadhana each Guru gives otherwise depth

will not come. What do you do with each sadhana and do you feel your

sadhana would have more power if you only did one, looking in

hinesight? Not that any of them were invalid or got you where you

are today, but would the depth be even deeper if there was just One

sadhana?

Not to be Barbara Walters here or anything, I'm just curious....Again,

I listen to views of others to weed out the superstition.

Namaste,

KellyJesse Arana <jessearana (AT) comcast (DOT) net> wrote:

Namaste Gauri,

I am happy you enjoyed it. I loved writing it, and consider myself

very, very lucky. I was telling someone the other day, you know how

people ask: "When was the last time you saw your parents?" Well, if

someone asks me "When was the last time you talked with your Guru?" I

could say, "I spoke with one on the phone last week, and has emails

with the other this week."

Very, very, very lucky... this lifetime!

J.

Gauri [gaurima108 ]

Monday, October 13, 2003 10:13 PMTo:

Subject: Re: Question for

the groupNamaste Kailash,I loved your post.Jai Maa--- In

, "Jesse Arana" <jessearana@c...> wrote:>

Namaste, > > My Guru is the one who held me and shook me in the air,

saying, "You!> You. Stop being so spiritual. Be an ordinary, sane

human being. Go to> therapy. Get a job."> > My Guru is the one who

softly comforted me, saying, "It doesn't matter> how many lifetimes

you take. I will be here for you."> > My Guru is the one who drew me

back into the practices, after I had> abandoned them.>

> My Guru is the one who invited me into Her home.> > My Guru is the

one who giggled softly, and smiled when I asked for a> mantra. Then

opened my eyes and whispered the Gayatri into my nadis.> > My Guru

is the one who blessed me with the seva of coming back lifetime>

after lifetime after lifetime, to serve all beings.> > My Guru is

One. He is Buddhist, She is Hindu. He is Dorje Trollo. She is>

Saraswati. He is Mahasiddha Sabara. She is Karunamayi.> > Jesse

Arana (Kailash)> www.meditationinfocus.com> > > > -----Original

Message-----> Sarada [sarada_saraswati] > Sent:

Monday, October 13, 2003 3:33 PM> >

Question for the group> > > What is the

meaning of the Guru and is it necessary to have a Guru

> in order to reach the Supreme Divinity? > > > > >

Sponsor > > > >

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October 15, 2003

Namaste Kelly,

The truth is really simple about this one. I met Traktung Khepa

Rimpoche ten years ago, and began studying with him. Though I kept

his instructions in my mind all those years, I never got initiated

into practices, where I really felt the initiatory connection. Last

January, I was studying with him, and he flat-out told me that, while

he was my instructor in many ways, he was not my param guru. Some

months later, I asked Sri Karunamayi for initiation, and she became

my param guru, with Rimpoche being my "uncle" guru. What is wonderful

is that while Rimpoche has been teaching Vajrayana Tantra, Amma is

teaching Shakta Tantra, and there are parallel sadhanas and

complimentary sadhanas which now both Gurus are transmitting to me.

At different times in history, especially with the Tantras of Buddhism

and Hinduism, the same gods and goddesses are worshipped, with subtle

differences in siddhanta, as well as ritual. They both share, for

example, prana, nadi, and bindu teachings. The Tibetans call it winds

and channels and drops. The Hindus call it prana, nadis, and bindu.

Tigle is bindu in Tibetan.

There are other similarities. But in order to understand them in

practice, one needs qualified teachers on both sides. Not just to

give practical knowledge of the sadhanas, but actually to awaken

those inner pathways, inner deity energies, and give the grace and

personal care by which one can leave one's own understanding behind

and let go.

I feel considerably lucky, since both streams of wisdom and practice

have entered my karmic path, and somehow due to grace, I have been

able to generate enough of an intimate relationship with my teachers,

that they are both thinking of me and sending me their blessings all

the time.

So that would be the "outer" view on my having two gurus. The "inner"

view is that they are the same Guru Tattva. That is the Hindu way of

saying it. I also like the Vajrayana Buddhist way, and that is: The

Guru is the mind-manifestation of the teaching capacity of intrinsic

awareness. I like that because if you think of it, I am, and you are,

a "mind manifestation" of a person (x), so there is no reality to you

or I. We are just a state of mind, essentially. Well, since the mind

takes the form of the vrittis / karmas that adhere to it, when the

transcendent "teaching function" appears in the mind, then in

replaces our currently limited set of vrittis, and manifests Guru

Tattva.

So, for example, Karunamayi is a partial mind-manifestation of Ramana

Maharshi (since he predicted her birth to her mother), as Rimpoche is

a partial mind-manifestation of Do Khyentse Yeshe Dorje, his previous

incarnation. I say "partial" because the existing "this-birth" mind

of each Guru is what it is... plus, they have the mind-manifestation

of Guru Tattva emanations that have "occurred" in the form world

previously, too. That is how also, for example, Amma can be Amma, and

also an Avatar of Saraswati. There is no reality to separate

individual existence.

Once one is based in clear philosophical view - that there is no

individual existence, things fall into place with regard to the

form-world. This brings me back to the main reason to give up one's

own "spiritual experience" since there is no experience worth having,

not to say the least, never will be a spiritual experience (had by an

experiencer) that in any way will encompass the divine truth, which

transcends all experience. There is nothing to defend except our

illusion. No matter how spiritual it gets.

Certainly, when my Gurus are successful with me, both they, and myself

will disappear as separate individual "existences" and the remaining,

Unobstructed Non-Dual View will allow awareness to rest in it's own

nature in the midst of the ecstatic display of form. Guru Tattva and

God are one.

Jesse Arana (Kailash)

www.meditationinfocus.com

Kelly Leeper

[blissnout ] Tuesday, October 14, 2003 5:41

PMSubject: To Jesse,

Multiple Mouths to Feed

Jesse,