Mr. G wrote: CapNCrunch wrote:
What does this mean? Serious question - I have no idea. I'm familiar w/ the word Rudra, but there must be a specific context or something I'm missing.
In a sense it means if one has a huge ego and practices Dzogchen without a stable view, one is reborn a Rudra.
I quote some excerpts from the book: "The Collected Works of Chögyam Trungpa" by Shambhala Publications, that may be useful to new people.
From the Glossary of the book:
Rudra (Skt.): Originally a Hindu deity, an emanation of Shiva. In the vajrayana, Rudra is the personification of the destructive principle of ultimate ego. According to tradition, Rudra was originally a tantric student who perverted the teachings and killed his guru. He was thus transformed into Rudra, the embodiment of egohood, the complete opposite of buddhahood. Then, the story of the Rudra through a dialogue between Chögyam Trungpa and one of his students: Chögyam Trungpa:
....There is the story of Rudra, one of the first persons to go to vajra Hell. He and a fellow student, a dharma brother, were studying with the same master. They had a disagreement about how to interpret the master’s instructions. They were taking opposite extremes in carrying out their practice, and each of them was sure that he was right. They decided to go to the teacher and ask for his comment. When the teacher told Rudra that he was wrong, Rudra became so angry that he drew his sword and killed his teacher on the spot. Then he ended up in vajra hell. It is a kind of alienation. Student:
Is going to vajra hell the equivalent of attaining egohood, or are two different things? Chögyam Trungpa:
Vajra hell is not quite complete egohood. It’s still part of the journey. But when you come out of vajra hell without any realization, then you attain the real egohood, which is the state of Rudra. You turn yourself into a demon. Student:
So, you are not in vajra hell when you attain egohood. Chögyam Trungpa:
No, egohood seems to be quite difficult to attain. As difficult as enlightenment. Doing a really good job on it is very difficult. A little explanation about the wrathful deities:
Another aspect of the wrathful deities is that they have adopted the raiment of the Rudra of ego. They subjugate the Rudra of ego and use his clothing. This means not abandoning the samsaric world as something bad, but rather wearing it as an ornament. And finally, a more detailed explanation about the 3 aspects of Rudra:
In the tantric tradition, ego or confusion or ignorance is personified as Rudra. All the tantric traditions of Buddhism are concerned with the taming of Rudra, the Rudra of ego. The Rudra principle is divided, especially in the atiyoga tradition, into the ego of the body, the ego of the speech, and the ego of the mind. This means the fixation or appropriation of the elements of body, speech and mind by the ego in relation to its security or expansion. In speaking of the fixation of the body, we are not referring to purely physical attachment – lust, let’s say – as a purely physical matter. We are talking about the mind-body situation, the body aspect of our mind, the solidity aspect of it which needs constant feeding, reinforcement. It needs continual reassurance that it is solid. That is the Rudra of the body.
The Rudra of speech is the fixation of the element which is related with both the body and the mind but at the same time is uncertain which. This is fickleness or wavering quality, uncertain whether one’s foundation is the fixed aspect of the body – the physical level of the textures and colors of life – or perhaps the emotional situation of whether to love or to hate. This uncertain wavering back and forth, this fickleness quality, is speech (or mantra, if you prefer), the voice. The fixation of this is the Rudra of speech.
The Rudra of mind is fundamentally believing that, if a higher state of spiritual development is to be attained, it has to be manufactured rather than uncovered. Rangjung Dorje, a great teacher of the Kagyü tradition, in his commentary of the Hevajra Tantra, says that the ultimate materialism is believing that Buddha nature can be manufactured by mental effort, spiritual gymnastics. So that is psychological and spiritual materialism – the Rudra of the mind.
We can see from this brief look that the practice of tantra is not easy. The student has to begin at the beginning. He has to acquire an understanding of the principle of taming the mind. Understanding of the Rudra principle brings egolessness or Rudra-lessness.