The Main Path,

Remarks re: Tibetan Context,

Fundamental Nature.

~ or ~

"If you don't know where you're going,

you're not likely to get there."

Some historical branches of Taoism are infamous in that they strayed into energetic cultivation (including the bedroom arts, martial arts, etc.) to the extent that they lost track of the point of cultivation: the realization of one's own Fundamental Nature, for the benefit of all beings.  Such diversion is known as "mistaking an auxiliary path for the main path" and causes great suffering, confusion, and needlessly wasted time along the vast middle plains of the path (after energetic initiation, before enlightenment).  Taoism produced many varied branches, over thousands of years, and this mistake was certainly not present in Authentic Taoist Schools, but was prevalent enough to sometimes give Taoism a bad rep.

I've linked the Tibetan text Tsongkhapa's Six Yogas of Naropa to this mostly-Taoist website because it clearly reconciles energetic cultivation with the fundamental doctrines of Emptiness and Light, a resolution whose crux occurs within the core channel - particularly in the deep-center of each energetic center.  The Taoists and the Tibetans refer to the same mechanics within the body, using different terminology.  The Tibetans, in this case, provided much clearer explanations.

However, for the Tibetans, the Six Yogas of Naropa is a vajrayana (a.k.a. tantra "completion stage") practice - and there are extensive preliminary trainings and studies that the Tibetans consider crucial to getting the process to work, part of which is the study of what is Fundamental Nature, and so what promotes conscious integration with that and what leads to apparent dis-integration with that (i.e., what leads to suffering).  Without that basic compass setting, energetic cultivation - particularly sexual energy cultivation - can go profoundly astray.  Much of the Tibetan reading compliments common gaps within some Taoist (and some Tantric) studies, which may not've covered such issues adequately.

I must say, that each tradition has its strengths.  Much of the esoteric information, historically, has been secret and - until recent decades - has been very rare and very difficult to come by.  Our current opportunity to integrate the complementary strengths of different traditions is largely unprecedented, and is due to the sincere efforts of those that have come before us.  Respect and gratitude toward our fore bearers, from all paths.

Quote, Sequence of Foundational Tibetan Texts

Below is a brief outline of (and links to) some of the foundational Tibetan texts, in the form of a quote from Khenpo Tsultrim Gyamtso Rinpoche's book, Progressive Stages of Meditation on Emptiness (pg.3-4):

~ Begin Quote ~

"Although people vary as to how much time they have to spend at each stage, everyone needs each stage of the process if they are to reach liberation.  Meditation without listening and reflecting is blind, but listening and reflecting without meditation is like having eyesight and no legs.

Three Texts to Follow

There are Buddhist texts that correspond to each stage of this process [listening, reflecting, meditating].  For example the Jewel Ornament of Liberation by Gampopa lays out the paths and stages of the bodhisattva according to the Mahayana sutras.  This corresponds to the listening stage where one learns about the vast and profuse aspects of the relative truth, for example karma, impermanence, love and compassion.  One can practice progressive stages of meditation on this text by reflecting systematically on its main points.  Thus by studying this text one can reflect and meditate on relative truth.

The Madhyamakavatara [Introduction to the Middle Way] by Chandrakirti gives a logical exposition of the absolute truth of emptiness.  After studying this text one can reflect and meditate on absolute truth.  This book of the Progressive Stages of Meditation on Emptiness is intended to assist the development of the meditator’s understanding of this.

The Mahayanauttaratantrasastra [Buddha Nature] (also known as the Ratnagotravibhaga,) is attributed in the Tibetan tradition to Maitreya.  It introduces the meditator to the doctrine of tathagatagarbha (buddha nature) which concerns the Clear Light Nature of Mind.  It emphasizes that for the ultimate realization of buddhahood to arise one has to experience one’s true nature directly without any conceptual effort to clear away delusion or to create an enlightened state.  It teaches that as long as one does not experience the full extent of the powers of the Enlightened Mind one has not reached complete liberation.  This is a more subtle teaching than merely that of showing all dharmas are empty of self-nature.  It should be studied and practiced after the progressive meditation on emptiness that is outlined in this book.

The doctrine of tathagatagarbha outlined in the Mahayanauttaratantrasastra [Buddha Nature] lays the basis for understanding Vajrayana and Mahamudra teachings and practice.  These teachings take for granted that the practitioner has already understood the vast aspects of the relative truth, and the empty nature of all dharmas, so that one is ready to relax in the Clear Light Nature of Mind just as it is here and now, using all experience to enhance the clarity of one’s understanding.

The Importance of Relative Truth

From these explanations it will be clear that as a preliminary to following the progressive stages of meditation on emptiness one should listen to, reflect on and meditate on the Jewel Ornament of Liberation or some similar text.

Without a proper understanding of the vast aspects of the relative truth, meditation on emptiness can be misleading and even dangerous.  Although insight may come quickly, stability comes slowly.  The relative truth gives us a way of looking at life and the world which, while conforming to our ordinary common sense notions of time and space, is conducive to Enlightenment (i.e. liberation) which lies beyond them.

The relative truth is the foundation of all the Buddha’s teaching because it gives a proper understanding of what is to be abandoned and what is to be cultivated.  By abandoning unwholesome and cultivating wholesome action one creates the necessary conditions for listening, reflecting and meditating to be fruitful.  In this way it is through respecting the relative truth that the absolute truth can be realized."

~ End Quote ~

And, of course,

Books are a supplement for direct study and training with a Realized Teacher, not a substitute.