Finding Freedom

James Low studierte Sozialanthro­po­­­logie und kam Ende der sechziger Jahre nach Indien und an die Visva­bharati-Universität im westbenga­li­schen Shan­ti­nike­tan. Er wurde Schü­ler des tibetischen Tantra- und Dzogchen-Meis­ters Chi­med Rig­dzin Rinpoche, unter des­sen Anleitung er bud­dhis­tische Phi­lo­sophie und Praxis sowie die tibetische Sprache studierte. Gemeinsam mit Rinpoche übersetzte er viele Praxistexte. Er erhielt einen Doktortitel der Nying­ma Research Society und unternahm wieder­holt aus­gedehnte Meditations-Retreats. Seine weiteren Haupt­­­­­lehrer waren Dudjom Rinpoche (1904-1987), Kan­gyur ­Rinpoche (1897-1975) und Kalu Rinpoche (1905-1987). Zu Beginn der achtziger Jahre arbeitete er in London zunächst als Übersetzer und Tibetisch-Lehrer und wandte sich dann der Psychotherapie zu. Ausgebildet in Psychoanalyse, Gestalt-, Kunst- und Sexualtherapie, arbeitete er im öffentlichen Krankenhaus, in eigener Praxis und als Ausbilder und Supervisor. Seit 1980 hält er auf Ersuchen seines Mentors in Europa Dharma-Vorträge und Dzogchen-Seminare. In seinem Buch »Aus dem Handgepäck eines tibetischen Yogi« hat James Low Quellentexte der Dzogchen-Tradition übersetzt und erläutert.

Khordong Terchen Tulku, Nuden Dorje Drophan Lingpa Drolo Sal

Ayu Khandro (Long Life Dakini), also known as Dorje Paldrön, lived from 1839 to 1953. She was a practitioner, yogini, and terton of Tibetan Buddhism in Eastern Tibet. An accomplished Dzogchen meditator, she is renowned for her extensive pilgrimages throughout Tibet, long periods of dark retreat[1] practice, the gongter[2] of the practice of the yidam Senge Dongma (the Lion-Faced Dakini), various forms of Chöd,[3] and her lifelong dedication to spiritual practice. The information we have about Ayu Khandro comes from the oral commentary that she personally gave to Chogyal Namkhai Norbu in Dzongsa, 1951. He wrote her namthar, or spiritual biography, which was later published in Women of Wisdom[4] by Tsultrim Allione. Ayu Khandro met, and was taught by, many great masters of her day ; Jamyang Khyentse Wangpo,[5] Jamgon Kongtrul the First, Chokgyur Lingpa,[6] Nyala Pema Dündul, Adzom Drukpa,[7] Togden Rangrig and the ninth Tai Situpa, Pema Nyingche Wangpo. She led the life of a hidden yogini, spending a significant amount of her life in retreat or as a wandering chodma.[8] She was recognised as an emanation of Vajrayogini. from Wikipedia

The ocean of Buddhadharma, the Buddha’s teaching and practice, is vast. So many views and paths, such richness and variety of styles and methods – yet they all focus on the task of helping us awaken from the sleep of our assumptions. We are not who we think we are. The true depth and wonder of our potential is hidden from us by our own busy activity through which we seek to maintain the illusions we believe in. This book offers three approaches to awakening. The first section, Fighting the Good Fight, is concerned with how we can commit ourselves to the mindful activity of renouncing our familiar and often comforting limiting habits. Here the orientation is towards leaving our familiar ego-home and going on a journey to seek something which seems only to be available elsewhere. By renouncing samsara we hope to gain entry into nirvana and enjoy the happiness which is free of all suffering. The second section, Mistaken Identities, is concerned with how we can commit ourselves to developing the honesty and courage necessary for facing the karmic consequences of previous actions arising from our limiting habits and the many transient mistaken identities which we have adopted. Here the orientation is towards recognising how our self-centredness has harmed others and made us blind to our interdependency. By accepting that we have been the cause of so much suffering we see that we must turn to face every difficult situation without self-pity or blame. For this we need the courage of the transcendent qualities of generosity, morality, patience, diligence, concentration and wisdom and especially the mental clarity necessary for maintaining the view of the emptiness of all phenomena. The third section, Sweet Simplicity, is concerned with how we can relax and release ourselves from all limiting habits and thus effortlessly abide in our limitless intrinsic freedom. Here the orientation is towards awakening to the actuality of our mind as it is. For this to occur we need to receive the transmission which is grounded in non-conceptual clarity. We cannot think our way out of samsara since samsara is itself constructed out of thought. We seek only ‘early retirement’ from the burden of the ceaseless activity of maintaining delusion. By letting go of our central role as the indispensable master of ceremonies of our life drama we find ourselves in the intrinsic freedom of our true home, our unborn mind which cannot be found by seeking yet is always freely available. These three sections are quite different in tone yet are harmonious and compatible in their underlying message of freedom. The Buddha offered all he was to help us and if we offer ourselves fully to the path then we will awaken with the same smile he offers us. The texts were translated from Tibetan by me with the guidance of C R Lama. They have recently been revised for this book. Barbara Terris typed many revisions. Without her collaboration, support and untiring efforts this book would have remained asleep in the bundles of my aging papers. May we all find the path we seek! James Low, 2019

The ocean of Buddhadharma, the Buddha's teaching and practice, is vast. So many views and paths, such richness and variety of styles and methods - yet they all focus on the task of helping us awaken from the sleep of our assumptions. We are not who we think we are. The true depth and wonder of our potential is hidden from us by our own busy activity through which we seek to maintain the illusions we believe in.
This book offers three approaches to awakening. The first section, Fighting the Good Fight, is concerned with how we can commit ourselves to the mindful activity of renouncing our familiar and often comforting limiting habits. Here the orientation is towards leaving our familiar ego-home and going on a journey to seek something which seems only to be available elsewhere. By renouncing samsara we hope to gain entry into nirvana and enjoy the happiness which is free of all suffering.
The second section, Mistaken Identities, is concerned with how we can commit ourselves to developing the honesty and courage necessary for facing the karmic consequences of previous actions arising from our limiting habits and the many transient mistaken identities which we have adopted. Here the orientation is towards recognising how our self-centredness has harmed others and made us blind to our interdependency. By accepting that we have been the cause of so much suffering we see that we must turn to face every difficult situation without self-pity or blame. For this we need the courage of the transcendent qualities of generosity, morality, patience, diligence, concentration and wisdom and especially the mental clarity necessary for maintaining the view of the emptiness of all phenomena.
The third section, Sweet Simplicity, is concerned with how we can relax and release ourselves from all limiting habits and thus effortlessly abide in our limitless intrinsic freedom. Here the orientation is towards awakening to the actuality of our mind as it is. For this to occur we need to receive the transmission which is grounded in non-conceptual clarity. We cannot think our way out of samsara since samsara is itself constructed out of thought. We seek only 'early retirement' from the burden of the ceaseless activity of maintaining delusion. By letting go of our central role as the indispensable master of ceremonies of our life drama we find ourselves in the intrinsic freedom of our true home, our unborn mind which cannot be found by seeking yet is always freely available.
These three sections are quite different in tone yet are harmonious and compatible in their underlying message of freedom. The Buddha offered all he was to help us and if we offer ourselves fully to the path then we will awaken with the same smile he offers us.
The texts were translated from Tibetan by me with the guidance of CRLama. They have recently been revised for this book. Barbara Terris typed many revisions. Without her collaboration, support and untiring efforts this book would have remained asleep in the bundles of my aging papers.

May we all find the path we seek!

James Low, 2019