THE CREATION STAGE AND PURE PERCEPTION IN VAJRAYANA: Taking refuge vows and getting a new refuge name, instructions on pure perception and the creation stage, and deliberately harassed/targeted by total strangers revealed as part of a general smear campaign to disrupt my connection with the teacher (Beaumont, Belgium Part II, 9th Gyalton Rinpoche)

“However, in the Vajrayana, the Buddha taught that you are Amitabha, or Avalokiteshvara, or Tara right here and now. Due to the obscurations though, we have not recognised it. So recognising that everything right now is the pure land of the Buddha, and is perfect, that is bringing the fruition as the path.”

“That Buddha essence nature manifests both the inner and outer layer, the outer and inner appearances. So if we recognize that all these appearances and manifestations, if we know their true essence, are beyond good and bad, right and wrong, and are the Buddha Nature, which is perfect, then we do not have to give up, or run away from the outer “ugly and unpleasant” layer, or grab onto the “beautiful, pleasant” inner layer. If we recognize that both layers are the manifestation of the Buddha Nature itself.” –9th Gyalton Rinpoche on the Buddha Nature (Belgium 2025)

Introduction

After travelling all the way back at my own time and expense from Chengdu, China (!) for the Brussels teaching at the lovely Kagyu Samye Dzong Brussels (11th-12th September) by 9th Gyalton Rinpoche (see report here), I then travelled to a more remote location for Rinpoche’s next teaching, in Beaumont, on the border of Belgium and France. Getting there by train and bus takes about two hours from Brussels, which is long time in Europe but not for someone like myself used to travelling in India or China, two hours is quite short ha ha.

Here is my report of the two day teaching (13th-14th September) in Beaumont, as well as some “transcripted” quotes of part of his teachings there on the creation stage and what is meant by pure perception.

As I had felt strongly “pulled/magnetised” to attend the Belgium teachings, I was happy to be in the presence of Rinpoche again, mentally and physically, even though the vajra/secret level our connection had never broken, despite the various attempts by others to do so (summary article of the “who, what, where” Europe incidents, coming soon). I was fortunate to attend my first Vajrasattva empowerment (with Rinpoche) and another Amitabha empowerment with him (see here for the report on the Amitabha empowerment in Taiwan previously).

Also, as you can read below, I spontaneously decided to renew refuge vows and got a new name from Rinpoche. This was also a significant event/decision for me, because the only refuge names I have ever been given before were from HH 17th Karmapa (the first time I ever met a Tibetan Buddhist teacher and took refuge vows in 2005, India) and second time at a Monlam in Bodha Gaya (more on that below).

However, I am sorry to report that even though Brussels had been relatively “friendly” and “safe”, in Beaumont that “friendliness” transformed yet again into further incidents of deliberate “targeted” bullying and provocation by a few individuals (none of whom I had never met or spoken to before) connected with the administration of the centre.

The same “pattern” of targeted bullying revealed itself with one of the men involved, Tomas, admitting that they had been encouraged/driven by “anonymous people” in emails (two of whom were later revealed to be administrators of the Discovering Buddhism courses in Europe and Vietnam, Damien Jampa and Titi Drolma), actively spreading exaggerated “gossip” and even blatant lies about me to people at those centres. Those actions ensured that when I arrived there, those trusting people (who were being “led the wrong way”) were already in a “defensive” and “hostile” state of mind towards me, before I had even had a chance to meet or get to know them or make friendly, positive connections. Thus the people who had encouraged those actions in emails and messages, not only seriously breached the vajra samaya with Rinpoche, myself and others and had a negative influence/impact on my connection with Rinpoche himself, but also encouraged others to engage in unethical acts towards me too.

Again the incidents followed the familiar “pattern” of no direct verbal communication, warning or explanation with me about this “sudden and clear change” of heavy-handed and discriminatory harassment. This time, two burly self-appointed male bodyguards with one woman, aggressively and deliberately surrounded/stood in front of me when Rinpoche came in the room and sat down, and people deliberately moved my personal things from my cushion (but not those of others sitting near the front) out of some kind of irrational/hysterical fear that I might be physically near him! [1]. For more detail about what happened in Beaumont, see first part of the report below.

In terms of “wisdom arising” what these incidents revealed was that even when I attended these courses incognito, sat at the back, remained silent, kept to myself during breaks and evenings, such people still focused on and targeted me. My mere presence alone also seemed to “trigger” some people even when I was “minding my own business” and they were just looking for the slightest thing to bully or harass me about. Perhaps one of the main factors was either jealousy or resentment that I was not actively seeking their validation.

In fact, overall the level of arrogant pride, jealousy, resentment, sexism and misogyny in some these Dharma centres, disguised/masked as self-righteous virtue-signalling to me and others, in particular by anonymous people who have been given a little bit of “administrative” worldly power, was excessive with zero accountability to anyone.

When I queried their lack of communication or discussion, I was even told by one organiser, a French monk Damien, that their decisions (even when taken in my absence) were beyond question because they all had been personally appointed by Guru Vajradhara (Tai Situpa)! And yet they also then accused me of being arrogant, proud and narcissistic ha ha ha. I have faults for sure, but as a general principle, is it not generally considered an essential part of non-violent, humane conciliatory and fair communication for a person to be included (and heard) in any discussions or decisions made about them?

As the teachings that Rinpoche gave on the creation stage in particular were pith and profound, I share some of them in the second part of the report, with transcripted quotes below. In sum, the Vajrayana path is the quickest way to full awakening by visualising oneself as the Buddha/deity and all beings as pure and awakened (including those whom you do not like and find “troublesome” or irritating etc. That such visualisations gradually dissolve the heavy karmic imprints of self-other and the afflictions of aversion, jealousy and so on. Pure perception is visualising ALL beings and appearances as Buddhas/enlightened deities and pure lands. And, so it does not mean only visualising the guru and a few “self-appointed” organisers/bodyguards as perfect, pure and faultless, right? Ha ha ha.

Ending on a more positive (and practice-oriented) note, although it was rather tiring and depressing to be alone and deal with these kinds of personal “attacks”, I did not allow it to effect my mood or attitude at the teachings and towards Rinpoche. Afterwards, looking back in hindsight, instead of getting discouraged or disheartened by these petty bullying incidents, I tried to bring it all onto the path of practice of patience and compassion.

After all, it is worth remembering that this is “small-fry” compared to historical examples of bullying and harassment, people tried to murder Guru Rinpoche and Yeshe Tsogyel by setting them on fire, and Sera Khandro and Yeshe Tsogyel faced all sorts of bullying, harassment and people trying to block them meeting their guru or getting teachings.

That said, being a Buddhist (or Bodhisattva in training) does not mean being a total doormat (as we say), and allowing people to deliberately bully, denigrate and silence you. It means not generating anger or aversion to people and never abandoning love and compassion for them. It means having and embodying fearless courage (Bodhisattva means “hero/ine with bodhicitta”) and giving protection to powerless, silenced sentient beings, the guru and the teachings. That is also the practice, and so in that way such incidents are very precious and valuable too to develop important qualities of courage, generosity, patience, compassion, love and wisdom.

Thus I dedicate this report be of benefit not only to beings and the teachings generally bus also that all those “bullies” who continually focused on, compared, competed with or tried to harm and demean me, attain the fully awakened state. May they (and others) also reflect on their actions and intentions, purify any clear ill-intent/wrongdoing, and thus not experience a similar, or even worse result.

Music? Amitabha mantra , Be, Here, Now by George Harrison, Something’s Got a Hold of my Heart by Gene Pitney, Nasty Gal by Betty Davis,  and Protection by Massive Attack (it was me who actually needed the protection though, not Rinpoche! ha ha).

Written and compiled by Adele Tomlin, 10th October 2025.

PART I: PRACTICALITIES AND INCIDENTS

Getting to and Staying at Jardins de Meditation, Beaumont, Belgium

The Beaumont centre itself is about two hours by train and then bus from Brussels. It is not even directly accessible by public bus though and requires a car drive of about ten minutes from the bus stop. I again travelled alone there, and as (thankfully) there had been zero incidents of bullying or harassment by complete strangers in Brussels (in fact the few people I met there associated with the centre were kind, humble and welcoming), I felt more positive and confident about going.

I had registered and booked (incognito) one of the rooms at the remote Dharma centre, 50 euros per night with meals, and shared bathroom facilities. The weather had turned colder and wetter and so it was not warm and sunny as previous Europe teachings. However, the room was new, clean, beautifully furnished, with a stunning view of trees from the large window of natural light. There was a heater in the room too, which was great for warming up the room in the evenings. I was grateful to have been given such a single room accommodation by the organisers, who initially had told me I might have to share. Am not a huge fan of sharing sleeping facilities (especially nowadays and at Dharma events), and so thought I would have to stay somewhere an hour’s drive outside the centre, in nearby Charlefois. However, then due to the blessings of the guru, buddhas and bodhisattvas, a single room suddenly became available and the administrator of the centre kindly informed me I could take the room.

I briefly spoke to my neighbour, a woman who I asked if she had ever been to India during out chat, and she told me she had not because she had a fear of flying. I almost laughed out loud when I considered the various long-haul flights had been on recently. I do not fear flying but prefer flights between 1-4 hours, not 10 hours plus ha ha ha.

Generally, my impression of most of the people attending the event was that most had not been to India or Asia, and some had even not met Rinpoche before either (even those taking refuge vows).

Taking refuge and getting a new refuge name from 9th Gyalton Rinpoche

The first event at the Beaumont was a small refuge ceremony with Rinpoche. A few people sitting at the front went up and took refuge and got names and had a small lock of hair cut as is the traditional ceremony.

My first refuge vows and name were given personally to me by HH 17th Karmapa, Ogyen Trinley Dorje in India in 2005 On my first visit to India, I met the 17th Karmapa in a public audience, and after being literally “bowled over” by his presence and eye contact, see also footnote [1]. I then took refuge vows with him in a private audience one to one. The 17th Karmapa was the first Tibetan Buddhist teacher I had ever met, the supreme head of the Karma Kagyu. How karmically auspicious and fortunate is that? That meeting was a turning point in my life, and from that moment on I left London and a potentially financially lucrative career, lifestyle and relationship with my wealthy boyfriend, and started to study Buddhism and Tibetan language in Nepal and India, (as I spoke about in an interview here)

So, as I had these vows and name from the 17th Gyalwang Karmapa, I never felt the need to take them again. This was one of the reasons I had not gone up and taken refuge vows and a new name with Gyalton Rinpoche in Vietnam or Taiwan earlier this year, when the opportunity had arisen. In fact, after experiencing so much hostility (even before my arrival) and then in person bullying and harassment by a few of the Dharma centre administrators/volunteers, I began to wonder if Rinpoche actually was (or could be) a genuine source of refuge for me (and thus for anyone else).

After all, I am not perfect (and have faults and afflictions) but I am confident that I am not an overtly/excessively bad or dangerous person, and have tried my best to serve the three jewels, the Dharma and the guru, as a spiritual friend, secret consort, scholar-translator-practitioner. In particular, to support and promote the activities of HH 17th Karmapa (during COVID and when he was facing many personal challenges) without public acknowledgement, payment and even with people within the Tibetan Buddhist community itself actively trying to block, punish and defame me for doing so.

Since I knew that 9th Gyalton Rinpoche himself had been subjected to pressure by those around him and attending his courses to see me as a “bad person” and have me blocked and removed from the classes [1] and yet he remained stable, connected, present and seemingly “unaffected” by the loud, dualistic worldly judgements and gossip, I realised that he may indeed be a reliable source of refuge. Not many teachers can withstand that level of pressure, and when they do it is a sign that they have gone beyond such worldly gossip and judgements and are in touch with the essence/Buddha Nature. But also that they are not so easily swayed and manipulated by the (0ften faulty) judgements of others who are more concerned with group power, popularity and cliques than actually following the teacher and Buddha’s example and practising the view and conduct.

So spontaneously, after Rinpoche had given refuge to a few people I got up and requested them from him. I got a brand new name too (which Rinpoche pondered on before he pulled one out of his pre-written refuge cards). One Tibetan woman in the tent on the front rows exclaimed “Wow she is so beautiful, so beautiful, such an amazing smile!” which put an even bigger grin on my face, not that a Buddhist practitioner should be swayed by praise or criticism ha ha, but you know, still practising. I smilingingly joked back to her “take a photo”…..and then the teachings began.

I asked a couple of the women there who also took refuge if they had ever met Rinpoche before, but they both seemed very new and previously did not have any connection with him. One woman told me she just wanted to get the refuge vows from somebody. So for me, at least, the refuge vows and new name had a much deeper significance and weight considering the situation and my prior background etc.

For a short video reel I made about taking refuge and the three jewels, of Buddha, Dharma and Arya Sangha, see here.

More petty bullying and harassment by unknown strangers: two self-appointed male “bodyguards” for Rinpoche based on a more general and deliberate smear campaign aimed at disrupting my connection with Rinpoche by organisers associated with the Discovering Buddhism course

Sadly, my going up to take refuge seemed to alert some with already hostile intentions towards me at the event though. As the following day, a notable shift in energy happened there, where a few people associated with the centre self-appointed themselves as personal bodyguards and acted as if I was a “dangerous” person who needed to be kept away from Rinpoche physically.

For example, a few times people unknown to me moved my personal things from cushions at or near the front (even though they were all unreserved and everyone else was free to sit there), and they were not moving other people’s things. I am not that naive or stupid, and knew it was deliberately intended to humiliate and provoke me, even though some gaslighted me and told me I was too sensitive and should just accept it. I responded that we should not accept blatant discrimination, disrespect and harassment of a lone woman, just as one would not tolerate blatant sexism and racism. Perhaps they should also accept my conduct too though, right? Ha ha.

However, the gaslighting attitude stopped when eventually, the deliberate intentions were revealed by one of the burly “bodyguard” men, Tomas (who probably would have been a nice man to have met and spoken to about Buddhism and even become friendly with in any other situation). When I asked Tomas why he and Emile were acting this way and asked him to stop, he revealed that two days prior, the office there had been sent an email (with my photo attached) advising them to “keep me away/distant from Rinpoche”!I asked him who had sent the email and he would not say. I asked him if it had been requested or authorised by Rinpoche, and he responded they had not discussed it with Rinpoche at all.

So even though, Rinpoche had never requested or authorised it, was sitting on a high throne with a tall male monk attendant sitting next to him on ground level at the front, and had seen me go up and take refuge etc. and sit near the front the previous day without any issue, these people still felt it necessary to have two physically big men (and a woman) prevent me from sitting on the front rows because a person/people told them to. How “crazy” is that? ha ha. Wisdom arising.

I tried my best not to react or be provoked by such hostile and discriminatory conduct but I did speak to other people attending who were sitting at the back , who had noticed the heavy handed treatment being dished out to me by the admin people at the front. In this photo above, you can see the top of my head and on the front row, after one of the self-appointed bodyguard men, Emile, decided to suddenly move from his bodyguard “protection” seat directly in front of me when Rinpoche sat down, and I moved forward (much to the man’s visible displeasure!).

Normally, I do not care that much to sit right at the front, and often sit more at the back, but as the acoustics of the tent were not great and these people were making such a big deal out of moving me and only me, I decided it had become a matter of ethical principle to resist such unnecessary harassment and bullying.

As a lone woman in a foreign country though, I would be lying if I did not say it left me feeling a little shaken, vulnerable and slightly depressed by it all. Regardless of what people think about me, my physical appearance, my writing, work etc. no-one has the right to bully, harass, physically assault or have me excluded from Dharma teachings, and should ask Rinpoche if he needs such “protection” before taking such aggressive actions.

Most laypeople at the weekend are out boozing, clubbing, smoking and partying, or sitting at home watching mindless entertainment/movies etc. So it is a sign of small-minded pettiness that anyone from a Dharma centre would try to exclude or bully a person who wants to give up their time and energy to attend Dharma teachings or be in the presence of their teacher.

I left Beaumont again feeling ganged up on, attacked and harassed by worldly people with zero accountability, acting in unethical, harassing and discriminatory ways. I started to wonder why I was spending my time, money and energy around such people, who also seemed to be of a low level IQ (emotionally and intellectually) [2]. But then remembered by vajra connection with Rinpoche and bodhicitta, compassion and love, and of course karmic causes and conditions and interdependence.

In any case, moving away from the “Dharma drama” onto the more important teachings themselves, here is a brief transcript/report from some of the teachings Rinpoche gave about the important creation stage in Vajrayana practice, and the main purpose and benefit of practising it.

PART II: THE TEACHINGS

The Creation Stage and a quote regarding Buddha Nature from the 3rd Karmapa’s text

The teachings in Beaumont were focused particularly on the creation stage of deity yoga, and here is an edited transcript summary below from the final day teaching in the morning before the Amitabha empowerment.

Taking the cause as the path (Sutrayana) and taking the result as the path (Vajrayana)

Rinpoche began by explaining the Vajrayana path is by using visualisation and mantra to transform our minds into/reveal the Buddha Nature inherent in all beings. He explained that this is what they call taking “the result/fruition as the path”, the “pure perception.” In Buddhism, there are two ways/styles “taking the cause as the path” and “taking fruition as the path”. So Vajrayana is the latter.

Rinpoche then gave an example of a mala covered by cloth, and that when we remove the cloth we can see it, but it has always been there. Similarly, when we meditate we gradually remove the afflictions and reveal the Buddha Nature that has always been there. This is why it is the quicker, shorter path and does not take eons to realise.

Rinpoche then spoke about the three vehicles briefly and why the Vajrayana is considered the quickest:

“However, in the first and second wheels of the turning of the Dharma, the Buddha taught the cause as the path. In the first wheel, the cause is the motivation, renunciation, discipline, shamatha, vipassana, these are the causes, and then through those one can realise the Arhat state and then gradually one can realise full awakening.

So the nirvana is considered like a seed, a cause and one will become Buddha in the future. In the second wheel turning, the cause is the bodhicitta, shamatha, vipassana, and the six paramita practices, then gradually one realises enlightenment. So in that second wheel of Dharma there was a lot of emphasis on the emptiness aspect, but not so much on the clarity/luminosity aspect and the Buddha did not teach that directly there.

However, in the Vajrayana, the Buddha taught that you are Amitabha, Avalokiteshvara right here and now. Due to the obscurations though, we have not recognised it. So recognising that everything right now is the pure land of the Buddha, and is perfect, that is the fruition and that is the path.

Why it is called “creation stage”: limitless creative imagination and pure perception

In the Beaumont 2025 teaching, HE 9th Gyalton Rinpoche explained what is meant by practising “pure perception” and why it is an effective, and quicker method than the other Sutrayana paths. Also, showing that pure perception is not some one-way street of only seeing the guru in a pure way, but seeing all beings as Buddhas and the surroundings as pure lands. Pure perception is not a practice of enabling abuse and excluding/shunning sentient beings.

“So how do we do that? We imagine, “I am the Buddha Amitabha, I am Avalokiteshvara”. That is the “creation”. You also have all the enlightened qualities, and kayas and wisdom of the Buddha. If you do not know or are not sure what the qualities and kayas of the Buddha are, you can visualise as perfect as you think possible. You can be creative, that is why it is called creation.

In this way you can visualise/create anything, because all the phenomena are the creation and projection of our own minds. There is no such thing as correct/incorrect or good and bad.”

For example, [Rinpoche held up a Buddha statue from his predecessor] and said everyone will see it in their own way, completely different from each other. Also, when we look at Rinpoche, we perceive him in completely different ways:

“Even scientists say that only around 3 percent is external and common to us, and the rest of what and how we perceive phenomena is from us. So we can visualise and create anything, however wonderful we want to. There is no fixed limitations to it.

So here, the fruition is the fully enlightened Buddha. So one can visualise oneself as Medicine Buddha, Tara, amitabha and all the sentient beings throughout space are totally enlightened Buddhas and all the surroundings are totally enlightened Buddhas and pure lands.

The meaning of space

Rinpoche then gave an interesting explanation on what is meant by “space” in such visualisations:

“So here when we talk about space, it is different from the scientific idea of space, which means the air element that can be curved, contracted and expanded. Like the “big bang” they say it all began with that, but now they are saying that the big bang may not be correct. So there are other universes. Buddha already taught about this 2500 years ago, and now scientists are getting closer to what has been taught before.

So here space means openness, unobstructed space that makes the big bang also possible, because of that space. It is beyond curving, expanding, contracting, distance, shape, colour, object and all of that.

So why can’t we just visualise ourselves as Buddha, and everything as the pure lands and leave it at that? Because that method alone is not that effective. As we have strong karmic imprints, the cup, other beings, table, surroundings etc. all appear to be very real and solid. So just thinking and saying it, is not enough to change those karmic imprints.

Unless one has realised the nature of mind, and can directly see the emptiness in union with the luminosity/clarity, then we need to work with the solid, karmic imprints.”

The place where we meditate

Rinpoche gave an example of how when we set up a meditation room/shrine, when we go in there it makes us feel like practising, but if we meditate where our bed and TV are, then it can be tempting just to watch TV and not meditate. He gave an example of how when he was younger he got a big, new bed but it made him not want to get up so much, so when he was in retreat he had to sleep and meditate in a box upright and so he went back to doing that.

Deity Yoga practice: dissolving our habitual, dualistic, impure karmic imprints and Taking the three kayas as the path/three samadhis

Rinpoche said the benefit of meditating on oneself as the deity and all appearances and surroundings as like their pure realms, is that all those karmic imprints on the subtle and gross levels,of imprint of subject object duality, seeing appearances in worldly ways, gradually dissolves.

In the second half of the teachings, Rinpoche focused on the generation/creation stage practice itself, the sadhana, which have a certain structure:

“For example, in the beginning, middle and conclusion, there is a clear structure. Beginning is refuge, bodhicitta, removing obstacles to the path and protection practices, and then the accumulation of merit, the two aspects of merit. Purification of Vajrasattva and some have the Guru Yoga too, and these all form part of the beginning section of the sadhana. These are preparation practices for the main creation stage of the deity.

The main stage practice has three stages, taking three kayas and the path, in the Nyingma tradition they say three samadhi.”

Taking death as the path to Dharmakaya/first samadhi

The first stage of deity yoga/creation:

“First, we dissolve the impure sense of self. We do this all the time, we wake up with I, need to wash face, eat breakfast, tired then I need to sleep and even in sleep the I is active. So the impure sense of self has a sense of solidity, independence and separateness so we grasp onto it. So the beginning of the creation is called dissolving, or taking death as the path to the Dharmakaya. How do we do that? All the perceptions dissolve, the mountains, the outer appearances, the universe, all that dissolves and then all the beings, self dissolves. So all the sense of me, you, objects dissolves, into the unity of emptiness and luminosity.

This is called taking death as the path to the Dharmakaya, and in the Nyingma it is called the first samadhi. Nyingma meaning old tradition, and Sarma is the new tradition.”

Taking the bardo as the path as Sambhogakaya/Second Samadhi

“So one remains in the union of clarity-emptiness, then one develops compassion. One thinks that all beings throughout space have this wonderful Buddha Nature, including oneself. they are all buddha, right here and now. But they fail to see that and so they perceive everything as solid, independent and real and it is very limited and it generates so much suffering. So one generates compassion for all sentient beings.

That compassion is called taking the bardo as the path, as there is no solid body yet because one has dissolved everything, but one thinks of compassion for all beings throughout space, but they are lost in samsara, because they have not recognised their Buddha Nature and everyone is lost. So there is no exact perception, as everything is dissolved but one still has that compassion.

So it is the bardo, the intermediate state, because your ordinary body as dissolved/died already but you have not yet manifested as something else yet. So it is bardo with limitless compassion.

So in the new (Sarma) tradition, it is called all-pervasive samadhi and in the old/ Nyingma we call it taking the bardo as path to Sambhogakaya. So we have the empty nature with the boundless loving-compassion, so what next? Do we just remain this way or do what? So maybe one wants to do something because there is the immeasurable loving compassion that wants to benefit beings through space. In order to help beings, one needs a body in order to connect and communicate with the beings.”

Taking rebirth as the Nirmanakaya/Third Samadhi

“So then the mind becomes the seed syllable of the particular deity manifesting, so here it is HRIH. So each deity has their own seed syllable, Tara has TAM and so on. In the new tradition, we call this taking rebirth as the Nirmanakaya and in the new tradition they call it cause/seed samadhi. From this seed syllable, great rays of light emanate to the ten directions and the pure lands of Amitabha. So with this mind of wanting to liberate all beings throughout space to complete enlightenment, with unconditional to the three jewels and three roots. due to that devotion then in the pure lands, one evokes them and they transform into you and one becomes the deity, Amitabha (or other deities).”

Example from Brussels teaching: a lamp with three layers

One of the examples, I personally found particularly pith and profound was the example Rinpoche gave in Brussels on how the appearances arise from and connect with the Buddha Nature source.

“For example, it is like a lamp that has an outer layer, which has unpleasant figures on it, and the light of the lamp projects scary, unpleasant figures and images via that layer. The inner layer has pleasant figures on it, and so the light projects that outwards as nice, beautiful images.

So the scary images we say is like the “false relative” which is the idea of grasping onto things as independent, solid, singular entities. Through this we construct everything as solid and then we grasp and then the afflictions arise, and then the karmic imprints develop and then suffering arises. That is like the outer layer of the lamp.

The understanding of impermanence, interdependence, multiplicity, generation of loving-kindness is like the inner layer of the lamp. Through that we experience happiness, joy and well-being.

The outer scary image and inner beautiful image, where does that come from? It comes from the source, the light itself. When we do not recognize this, we have aversion to the outer layer, and attachment to the inner layer and all that kind of grasping. In reality, all this manifests from the light which is the Buddha Nature. So that nature manifests both the inner and outer layer, the outer and inner appearances. So if we recognize that all these appearances and manifestations, if we know their true essence, are beyond good and bad, right and wrong, and are the Buddha Nature, which is perfect.

When we know that, then we do not have to give up, or run away from the outer “ugly and unpleasant” layer, or grab onto the “beautiful, pleasant” inner layer. If we recognize that both layers are the manifestation of the Buddha Nature itself.”

Endnotes

[1] Even though Rinpoche had happily agreed to take photos with me (and of me) and him during a small group walk in Berlin a few weeks prior to the Belgium teachings, these same self-righteous “administrators” who were trying to deliberately disrupt and prevent my attending his teachings in Berlin, Prague and Beaumont, did not seem to “bat an eyelid” (or think it inappropriate) when Rinpoche himself (a few years prior) shared some “holiday snap” photos on his Facebook page swimming in the sea, and posing with a few women from the Bokar Thubten Ling centre dressed in scanty summer clothing, during some teachings in Ibiza and Slovenia in 2023/4. Wonder why not? Answers on a postcard please! ha ha ha.

[2] One woman (Katerina, whom I have never heard of or met) even messaged me on Facebook, after I informed the Beaumont office staff about what happened after the event, and admitted she had deliberately moved my things to provoke me, because she wanted to show me I was “not all that” and that I was blocking her and other dakinis by not wanting to have anything to do with them. The fact that she saw herself in some kind of “direct competition” with me, even though I had no idea who she was, and worse that she saw herself as a dakini, revealed the immaturity, general low level of IQ and mindset of people there, and how deluded people were about themselves and me. She even seemed to think I thought I was a dakini too, which I have never said or thought.