A “Buddhist saint” has attracted a group of followers. The “saint” goes by the name Milarepa. That “saint” is a secluded motion that is not a component of Buddhism but an invitation to self-damage and psychomotor trauma. The “saint” sits rigidly all day witha lamp on his head according to one story and proudly shows his necrose of the butt as a sign of devotion. Let’s listen to this other recital of his obnoxiousness :
In the following story, Gampopa, a main disciple of the Tibetan yogi, Milarepa, is meditating and attempting to gain some sort of realisation.
Thereupon, Gampopa set up a hermitage three miles from Milarepas cave and he began meditating.
After six weeks, he had visions. At first the Buddha appeared, the second day a mandala, and so on. Each time he reported his visions to Milarepa, who kept on saying “It is nothing, go back to your practice”.
After a few more weeks, Gampopa had a vision of all six worlds, and naturally he thought that he hit the mark. He ran to Milarepa to report, but Milarepa was sleeping.
Milarepa merely said, “let me sleep, I am not a scholar like you, but I know that the Prajna paramita says all this is mere illusion. I suggest you go back and practice”.
Gampopa, crestfallen and frustrated, returned to his practice.
At length one day he had a dream that he had cut his own head off and that he saw it rolling down the hillside.
Thereafter there were no more visions, for the root of (atmagarbha) was cut off.
The preceptor says that Gampopa no longer has the visions because he transcended the duality of subject and object.
This understanding can be found also in the Tibetan Buddhist Tantric collection, rGyud sde kun btus(vol 23:412,) wherin Jam Yang Khyentse Wang Po states, “The understanding of the non-existence of apprehended and apprehender is symbolised by her, (Chinnamundas) form”.
This explanation is the raison d’etre to practice the sadhana of Chinnamunda, the practioners goal is to understand the illusory nature of the dichotomy of subject and object.
This combination of “being and non-being” in a single object of cult is absurd and self-destructive. It is brought up by incitation to reject visions of Buddha. This dangerous and delusory practice is an invitation to self-harm and self-destruction.
We learn that “Milarepa once transferred his pain to the door of his meditation room.” It’s also said that at some point of Milarepa’s journey “both pleasure and pain are merged into one” and that “With this body, uncontrived, in its primordial state, I’m not concerned over right or wrong conduct.”
And for the final megalomany : “Merge all the teachings into one practice: always pray to me.“
This dangerous cult is propagated by direct followers of the Dalai Lama such as Matthieu Ricard. Milarepa is not a buddhist saint but an opportunist, a sophist of the kind that thrived around the true schools of philosophy in Athens, a demagogue who plays on the forms, on the appearance of devotion turned into masochism to disappear the sense of the philosophy. Milarepa is not a saint but a cultist (even in the true sens where looking at his cul… his buttocks to see the damage from “meditation” is part of the consecration he demands) who attempted to overthrow Buddha himself and with no other purpose than self-greed and the desire to achieve control over others. It’s purely manipulative and mischievous. Perhaps is it said that the Dalai-Lama is the reincarnation of Milarepa, is it why the direct followers of the Dalai Lama have written books on Milarepa ? There are a lot of commonalities between them. They’re both dangerous.