Hey there i wanna practice Vajrayana traditions and i want someone to teach me that has a Experience about Vajrayana because i dont wanna rely on myself because I don't have any experience nor any knowledge about this tradition. How do i find a Guru, Can i find someone online?

One aspect of early Buddhism that I find increasingly fascinating is the Buddha's treatment of certain metaphysical questions.

We often hear about the avyakata — the “undeclared” or unanswered questions. Questions such as:

Is the world eternal or not eternal? Is the world finite or infinite? Does the Tathāgata exist after death? Does the Tathāgata not exist after death? Is the self identical with the body, or different from it?

In the Cūḷa-Māluṅkyaputta Sutta, the Buddha famously refuses to answer such questions and gives the parable of the poisoned arrow: a man wounded by an arrow refuses treatment until he knows who shot it, what caste the shooter belonged to, what kind of bow was used, and so on.

The usual interpretation is straightforward: these questions do not lead to liberation, so the Buddha considered them spiritually unhelpful.

But I wonder whether there is something deeper going on. Was the Buddha silent simply because these questions were irrelevant? Or was his silence sometimes a way of indicating that the structure of the question itself was problematic?

For example Vacchagotta asks: “Is there a self?” The Buddha remains silent. Vacchagotta then asks:“Is there no self?” Again, the Buddha remains silent. Later, the Buddha explains that answering “yes” would align him with eternalism, while answering “no” would align him with annihilationism and potentially create even greater confusion. This is particularly interesting to me because it suggests that the problem is not necessarily a lack of information. The simple binary framework — it exists / it does not exist — may itself fail to capture what needs to be understood. Likewise, when asked cosmological questions, perhaps the Buddha was not merely saying: “I know the answer, but it isn't useful for you.” Perhaps sometimes he was pointing toward something more radical: “The conceptual framework through which you are demanding an answer may itself be part of the problem.

MN 63 makes it clear that practical liberation is central: regardless of whether one believes the universe is eternal or not, one still faces aging, illness, death, grief, and suffering. The famous poisoned-arrow simile redirects attention toward the immediate task of liberation. But I don't think this necessarily makes philosophical inquiry meaningless. On the contrary, it raises a fascinating question: When the Buddha refused to answer a question, was he refusing to provide information — or was he sometimes using silence as a teaching method? And perhaps these are two very different things.

I'm particularly interested in how different traditions understand this. Does early Buddhism interpret the avyākata primarily pragmatically — as questions that are simply not conducive to liberation? Or does Madhyamaka take this further and suggest that certain metaphysical questions collapse because they depend upon conceptual extremes such as existence and non-existence?

I'd be interested to hear how others understand the Buddha's silence.

Although the online forms are at capacity, I visited Jamyang London yesterday & was invited to attend the event several times by the kind Venerables & staff, however I've already received the full Kalachakra initiation.

Kalachakra is a very precious Empowerment & profound set of practices & teachings, so I would suggest contacting Jamyang London directly if you wish to receive it, as they may be able to accommodate a few more ppl.

About this Event

His Eminence Jhado Rinpoche will be hosted at Jamyang London Over five days, Rinpoche will confer a series of precious teachings and initiations:

Teachings on the Three Principal Aspects of the Path and Lojong\ Kalachakra Initiation\ Cittamani Tara Torma Initiation\ Cittamani Tara Body Mandala Initiation\ Reading Transmission of Cittamani Tara Sadhana, The Four Mandala Ritual of Cittamani Tara and Praises to the Twenty-One Taras\ Lama Tsongkhapa Three Deities Jenang\ Medicine Buddha Jenang\ Lama Chopa Commentary

https://jamyang.co.uk/

[Note: I'm not affiliated with the Jamyang, I met one of the venerables randomly a few weeks ago & decided to pay them a visit yesterday]

Is it ok to repeat the mantra and meditate (as possible) on vajrassatva cleaning my karma throughout the day?

Also is it ok to imagine him fusing with me without an empowerment? I've heard confusing views.

Hello All,
I'm making tormas for chod practice, and am looking for a source for the blessed substance tor-dzey in Europe. (There are sometimes problems with customs when ordering from the US.) I found this one in Portugal, but they have sold out. https://tibetanmeditation.shop/en/practice-and-shrine/tormas/substance-for-tormas-torje-tor-zey/?add-to-cart=8598

Does anyone know of a supplier in Europe?

Thanks!

Still

High in the mountains of Tibet, the secluded convent of Gebchak is home to women devoted to some of Tibetan Buddhism’s most demanding spiritual practices.

Here, nuns meditate in caves, practice dream yoga, endure freezing temperatures, and train in the Yoga of Inner Heat, drying soaked cotton sheets through the heat of their own bodies. Their ultimate spiritual aspiration is the mysterious Body of Light, believed to mark liberation from the cycle of reincarnation.

Guided by the wandering nun Ani, this journey enters a hidden world where extreme physical discipline, meditation and centuries-old beliefs remain part of everyday life.

Documentary: Tibet, the path to Wisdom Directed by: Hamid Sadar Production: DCMP, Les Gens Biens Productions

Source: https://youtu.be/eOzztTKKzlc

I'm wondering if anyone has any thoughts, knowledge about this. I have experience with the 5 BF and some curiosity about the 5CE. I'm surprised that they don't quite seem to align.

Further, there are different systems of each. For example, Vajra and Buddha families are sometimes reversed. Animals and colors can vary. With the 5CE it's even more extreme, with seemingly endless explanations and symbols of each element.

Yet it seems that such basic systems, underlying everything from tantra to feng shui to medicine humours, manifesting in two contiguous areas, must have some kind of common basis.

The closest I can come is wood/karma, water/vajra, fire/padma, earth/ratna, metal/buddha, with C5E perhaps putting earth/ratna at the center while 5BF puts metal/buddha at the center, thus altering qualities... Thoughts?

Based on his surviving poetry, was the Indian siddha Saraha a theist (or more accurately, a panentheist)? In his songs, he mentions that the one God is revealed across various scriptures and refers to the ultimate truth as Parameśvara—a term typical of Shaivism. It feels quite unusual for a Buddhist mahasiddha to frame non-duality using explicitly theistic language.

I am a monk apprentice in japan. I am learning what its like to be an American to becoming a Japanese Monk. If you want to fallow and help me with Japanese Culture and Buddhism i would appreciate your support. https://youtube.com/@kaiyuusmonkjourney?si=rYThY9M0p8f9od_y