A
Ahimsa
Guest
I didn’t say that a Tantric Guru is “infallible”. I said that the Tantric Vow involves total faith in the Guru, which, though not exactly the same thing as believing the Guru is “infallible” in the Catholic sense, does perform, I would suggest, a similar psycho-spiritual function: re-affirming the living and “embodied” presence of the Divine, on earth, right now, in one form or another. Of course, in Catholicism, the Bread of Angels is the direct presence of the body and blood of Christ, the most potent Catholic form of Divine embodiment in the present. I would suggest that in Vajrayana Buddhism, the Guru serves a similar function of Divine embodiment, especially when the Guru him- or herself is an actual Buddha.In no way does a Catholic believe the Pope is infallible in the same way as a Tantric guru. This would be a gross misrepresentation.
For the uninformed Protestant, the Bread of Angels doesn’t exist – Christ is in heaven, not on earth. A Vajrayanist, though, would immediately have a deep appreciation of the Medicine of Immortality.
I agree that a Catholic submits oneself to God, not a man. And, likewise, Tantric Buddhists surrender themselves to Buddha, not to a “mere” human. However, from an outsider’s perspective (say, the perspective of an uninformed Baptist) both the Catholic and the Tantric are, to one degree or another, apparently being idolatrous.A Catholic submits oneself to God, not to a man, even one who we love and have great confidence in, such as the Pope.
For instance, in Vajrayana, a Guru is absolutely necessary. You can’t “do it yourself”, via sola scriptura (or sola sutra, as the case may be). In Catholicism, likewise, one can’t be a Catholic simply by reading the Bible on one’s own, or worshipping alone each Sunday on the couch – the authority of the Church is a necessity. In fact, according to St. Augustine, it was the Church (the bishops, priests, especially, I would presume) that convinced him to become Christian, not the reading of the Bible on his own.
All of this is foreign to the radical Protestant perspective (which should be distinguished from the perspective of many of the Reformers, who themselves did not disdain tradition in and of itself), where each person is an individual ready and willing to save themselves – or to be saved themselves – outside of authority, or community, or a teaching lineage.
My basic point is that, for someone coming from some sort of Vajrayanic perspective, there are many commonalities between the Vajrayana and the Catholic traditions, commonalities absent in much of the Protestant traditions.