A Vajrayana Buddhist Perspective

on Ministry Training
Thomas Kilts, M.A.
A CPE Supervisor and Director of Spiritual Care
John Muir Medical Center-Concord Campus
2540 East Street
Concord, CA 94520

This article about ministry training in Clinical Pastoral Education (CPE) is writ-
ten from the perspective of a Vajrayana Buddhist Association for Clinical Pastoral
Education (ACPE) Supervisor. It presents basic concepts of the Vajrayana Bud-
dhist tradition that apply to the training process of students in CPE and beyond.
The author posits that like the Vajrayana spiritual path, ministry training is some-
thing that continues on in a person's ministry, and that ministers should attend to
this process as long as they are helping others. The author presents the concept
of mandala and the Five Buddha Families to illustrate a Vajrayana perspective on
ministry training.

n the experiential training method of Clinical Pastoral Education

I (CPE), we focus on the three areas of pastoral formation-pastoral

identity, pastoral functioning, and their integration within each stu-
dent. As a Vajrayana Buddhist Supervisor, I have incorporated elements of
my own tradition into this training process with students. In this article, I
will introduce the concepts of mandala and the Buddha Families as I use
them in the CPE training methodology. I will show how I have related these
concepts from my tradition to the three areas of pastoral formation, iden-
tity, and functioning and the overall CPE process in general. I see the cul-
mination of the CPE methodology as an effective way to deepen
integration in ministry. In my tradition, integration is seen as being even
more imperative than "knowledge." Integration is the most effective path
toward realization of the divine or the truest nature of what is. CPE
methodology is an effective tool for deepening integration and the prac-
tices themselves can and should be continually utilized outside the CPE
context. In this article, I am presenting one way in which that can be done,
regardless of what tradition a minister belongs to.
In relation to other Buddhist traditions, the uniqueness of the
Vajrayanal perspective is in its basis in tantra. 2 There are volumes upon vol-
umes ofliterature looking into the fundamentals of the tantric path," but I
will sum them up by stating that its sole purpose is to "speed up" the spiri-
tual path. This makes in particularly effective but also quite dangerous.
Tantric Buddhism is essentially about being with experience "as it is," with-
out desiring, ignoring, or being adverse to it. Practices in this path are
focused on working directly with what prevents our inherent enlightened
natures from beingjust as they are. This can be likened in my view to a CPE
unit, where a student is challenged to look at deep-seated dynamics that
impede ministerial functioning. This "clearing the obscurations" path of
ministry training can open students to a totality of experience because "...it
leads to a deeper understanding of what we are and how we function."!

The Journal of Pastoral Care s Counseling, Fall 2008, Vol. 62, No. 3

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This totality can allow students to meet patients where the patients are in
their spiritual journeys. This demands rigorous self reflection throughout
the "training" process. In fact, action/reflection/action should be contin-
ually practiced throughout our ministry. In Vajrayana Buddhism, as long as
we are obscured from our true nature we need to continue to practice and
become familiar with it. Our habitual tendencies and obscurations are so
clever that we at any time can be fooling ourselves in believing that we have
"arrived." This is true for ministers as well, and the only remedy is contin-
ued training and reflection, where the path is the goal.

The Use of Mandala

In Vajrayana Buddhism, we can look at pastoral formation, identity, and

Figure 1

functioning in terms of the mandala" principle. The mandala in our tradi-

tion symbolizes the unity of self and cosmos." It is a way to map out and
observe the energies and tendencies that influence our way of manifesting
in the world. The general model has the center circle in the color blue,"
with four quadrants representing the four directions-north/green,
west/red, south/yellow, and east/white (see Figure 1). The network of
ideas, tendencies, and energies that comprises our mandalas, can be either
ego-directed, samsaric" mandalas or enlightened nirvanic" mandalas. I find
that the mandala principle is a useful map, guide, and concept to use in
our continuing look at our pastoral formation, identity, and functioning in
ministry. I utilize it with my assessment and work with students in the CPE
process, and I have used it to continue to develop my own ministry outside
of that context as well. I see that in Vajrayana Buddhism and CPE that by
working with each aspect of our mandalas, we come closer to the true
nature of reality. As we do this, we become better equipped in ministry and
better able to bring spiritual enrichment to others.
It is important to note that samsaric and nirvanic mandalas are essen-
tially the same thing. The samsaric mandala is our state in confusion and
the nirvanic is the enlightened essence only obscured by our confusion.
The emphasis in the tantric path and in CPE is to work directly with our
confusion and to work more directly with that confusion in the samsaric
mandalas, we can identify and work with what Trungpa Rinpoche called
the outer, inner and secret mandalas." It is, however, imperative that we
maintain the view of our fundamental Buddha-Nature" and remember
that our "confused" mandalas are essentially our "enlightened" mandalas.

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Each of the three aspects--outer, inner, and secret-ean be explored even
further by contemplating the Buddha Families in each separate mandala.
We can use the Buddha Families to help explore our pastoral functioning
(outer), pastoral identity (inner) , and pastoral formation (secret ).

The Buddha Families

Figure 2

Each of the three mandalas can be taken and worked with separately. To do
so, we turn back to the general model of the mandala and our inner circle
with four quadrants (See Figure 2) . The center "sp o ke" is the color blue
and co rr esp on ds with the Buddha famil y. The east/white quadrant corre-
sponds with the Vajra family, and the west/red quadrant with the Padma
famil y. The north/ green quadrant corresponds with the Karma family, and
the south/ yellow with the Ratna family. The Five Buddha Families are uti-
lized for a variety of functions in tantric practices." For the purposes here,
I am going to focus on their place in the three aspects of mandala in min-
istry training.

Figure 3

In the enlightened mandalas, th ere are Buddhas for each correspond-

ing famil y, each rich in symbolism depicting an aspect of enlightened ener-
sr" (See Figure 3). In working with the Buddha Families in the samsaric
mandalas, we are concerned with how every neurotic expression has a cor-
responding enlightened one. I. The Buddha Families encourage us to see
even our greatest weaknesses as paths to our greatest strengths. The focus
then is not on getting rid of behaviors, but uncovering their enlightened

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aspects. I encourage students to share their worst "mistakes" in ministry
encounters, not to be ridiculed or belittled, but to be exposed to a possible
opening to their greatest strengths. When we continue to do this in our
ministry, we are intentionally opening ourselves to continued formation
and spiritual growth in our ministry work. It is the tantric view that in every
encounter we are exposed to, we are offered what we need most in our spir-
itual journeys. That is why the famous tantric proverb states, "See all beings
as Buddhas; Hear all sounds as mantras;" know all reality as mandala.t'"
Our process is constantly unfolding before us and we are given learning
opportunities every moment we become "awake" to them.
According to Varayana Buddhism, the Buddha Families can be seen and
felt in music, nature, the elements, seasons, art, and so on. This shows
again the challenge to our dualism, in that each aspect of our "self' can
also be seen externally and in other forms. Within each of us, these ener-
gies can either be limited to their neurotic expressions or be liberated so
their wisdom can come alive. We can develop our ministry further by
enhancing strengths we already have, and in developing in areas where we
have weaknesses. The Buddha Families can clue us into the aspects that we
need to focus on more in our continued spiritual and ministry growth in
ePE training and beyond.

Outer Mandala-Pastoral Functioning

Buddha (Blue)
The outer expression of Buddha energy is characterized by a sloppiness
and lethargy. When we express this way of being we tend to shut down the
process and are resistant to our learning by not getting paperwork in, show-
ing up late, and many other outward expressions. We tend to be repetitious
and overly simplify concepts and interactions. This becomes apparent in
verbatim presentations and in process group time. The element that this
family is associated with is space. To challenge ourselves we need to bring
our process out more externally, by coming out of our shells. When Bud-
dha energy manifests outwardly in a more positive sense it has a spacious-
ness that comes from being fully present. When we are skilled in expressing
this energy we are quite effective in offering a ministry of presence.
Vajra (White)
The outer expression of the Vajra energy is characterized by intellectual
sharpness and anger. When we express this way of being in the group we
tend to be quite "heady" and have a hard time touching in with our emo-
tions. We also tend to be cynical and skeptical about the process, engaging
more by confronting inappropriately or insulting and diminishing our
peers. The season that this family is associated with is Winter and the ele-
ment is water. Water can both boil in rage and be hard and frozen. When
this energy manifests in a more positive way, we can offer our patients clar-
ity (like the reflection of water) , when our sharpness is engaged in a more
relational way.
Rata (Yellow)
The outer expression of Rata energy is characterized by pride and arro-
gance. We are expressing this energy when we tend to be the "know it all"
in the group and in ministry tend to guide more than listen. We also tend
to bury our issues by providing large amounts of information. A rule of

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thumb for me is that if we are still discussing the data of a patient in a ver-
batim twenty minutes into the presentation, then we have Ratna energy!
The season that Rata is identified with is Autumn, with its many colors and
elaborate, rich displays. Its element is earth with its abundance and solid-
ness. When this energy manifests in a more positive way, we bring a sense
of equanimity to our floors, patients, and our peers. This makes us a plea-
sure to work with and able to create and maintain effective interdisci-
plinary relationships.
Padma (Red)
The outer expression of Padma is characterized by over-dramatic dis-
plays of emotion. This can also be a need to be the "good" minister, over-
playing the role and almost glowing in our self importance. When we
display Padma energy we resist feedback by becoming overly sensitized to
it and personalize it as a way to deflect and manipulate our peers. The sea-
son that Padma is associated with is Spring, with its fresh, exuberant, and
magnetizing qualities. The element however is fire, with its ability to con-
sume and/or burn its surroundings. To work with this energy we need to
redirect our enthusiasm and energy inwardly and allow our inner process
itself to burn up our obscurations. As the availability of our own emotional
worlds are freed up this energy can manifest in a more positive way, and we
are able to be more intuitive and empathic ministers.
Karma (Green)
The outer expression of Karma is characterized by speediness and
hyper-diligence in pastoral functioning. We might be exhibiting Karma
energy when we get all our initial visits done and are only in the first hour
of our shift! Our focus is on accomplishing and we avoid process by con-
cerning ourselves with tasks and schedules. The season associated with
Karma is Summer with its productivity and full blossoming of all potentials.
The element is air, which can spin in a destructive whirlwind. We need to
challenge ourselves when we are manifesting Karma energy to slow down,
and sit with what comes up when we are encountering inefficiency. When
this energy manifests in a positive way it makes hospital administrators
happy with the efficient pastoral functioning and the ability to accomplish
both connection and timely visits with patients.

Inner Mandala-Pastoral Identity

Buddha (Blue)
The inner expression of Buddha energy is an inattention to our own self
care. This presents itself when we know that we need to take care of our-
selves but are unmotivated to do so. Again, the laziness of this energy needs
to be cut through, because this is where the resistance lies. The breakdown
point for this energy is overwhelming as the constant denial and neglect of
self take their toll. When this energy is manifesting in a more positive way
in this mandala, we are more grounded in ourselves and able to bring
awareness to each aspect of the whole mandala. This is why it is said that
self care is the backbone of effective ministry. Without self care, our neglect
infects all the other areas.
Vajra (White)
The inner expression of Vajra energy is self hatred and distancing

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from emotions. We have sufficiently amputated our feelings and treat our
inner process with over-analysis and cold, dispassionate disregard to our
stories and pain. When we are manifesting this energy we need to get in
touch with our feelings and emotional worlds. The breakdown point for
Vajra energy is when the dispassionate logic finally becomes convoluted.
When we can open to the enlightened aspect of this energy, we are able to
address our personal dynamics with clarity and directness.
Ratna (Yellow)
The inner expression ofRatna energy is an insatiable need for attention
and support. We want to be praised constantly and need others to fill up
our own sense of inadequacy and inherent lack of self-respect. The break-
down point is when this insatiable need serves to alienate us from others.
When the enlightened aspect of this energy is allowed to manifest it
becomes self appreciation and a good sense of one's personal and pastoral
authority.
Padma (Red)
The inner expression of Padma is a strong self aggrandizement and
need to impress (closely related to Ratna issues). We neglect our own per-
sonal dynamics by only showing and bringing attention to what we have a
grasp of. With Padma energy it is more important to keep up "appearance"
than to risk stepping into our inner worlds. The breakdown point for this
energy is when desires and fantasies have become unfulfilled, and when
our arrogance is challenged by reality. When this energy is freed to func-
tion in a heathy way, we are able to access our emotional worlds and are
willing to delve into our personal processes with intensity and courage.
Karma (Green)
The inner expression of Karma is speedy thoughts and concepts. With
Karma energy we will constantly change the subject and try to keep the dis-
cussion away from personal subject matter. We want to get onto to the next
skill, or tool we can learn and put into our already accumulated stack of
resources. The breakdown point for this energy is bum out and exhaustion
from doing too much, or spending too much time running from the issues
we need to address. When this energy is allowed to function in a healthier
way, we are able to develop appropriate personal and ministerial boundaries.

Secret Mandala-Pastoral Formation

Buddha (Blue)
The sum total of all the spiritual wisdoms of the Buddha Families arises
when we take our seat in the middle of the mandala, and this is Buddha
energy. It is at the hub of the mandala's wheel and is characterized by an
ability to bring all the families into balance in spiritual contemplation. This
family is the purified awareness that is needed to come into closer contact
with that which is most real or ultimate wisdom. It manifests in a negative
way when we over simplify ultimate wisdom and "space out" ignoring the
need for groundedness.
Vajra (White)
The spiritual wisdom of Vajra energy is its mirrorlike quality and its
thunderbolt like clarity about the truth of reality as it is. This makes it pos-

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sible for us to be clear and direct about our theology. The negative aspect
is in the over-reliance on "heady" or academic theology for reflection. This
leaves us capable of debate, but often lacking in an ability to reflect emo-
tionally about what is happening in the ministry encounter.
Ratna (Yellow)
The spiritual wisdom of Ratna energy is its equalizing quality by under-
standing that we are all interconnected with all beings. With this energy we
become the humble minister who sees ministry in terms of reciprocity with
patients. The negative aspect occurs when we use our ministry as a way to
feed pride and self importance. This is when we seem to "need" patients
encounters to feed our "emptiness."
Padma (Red)
The Padma spiritual wisdom is its discriminating wisdom or ability to
hear emotional content underneath a patient's story or presenting prob-
lem. This is the energy that makes us more effective in moving a social con-
versation to a pastoral one. The negative aspect is over-identification with
the role of minister and over-dramatizing ministerial encounters. This can
sometimes come out as a "messiah" complex or an indulgent belief in the
importance of our ministry.
Karma (Green)
The spiritual wisdom of Karma energy is the all-accomplishing quality of
spiritual attainment. This is the right motivation equipped with the right
energy that provides us with effective means and direction on our spiritual
paths. This is when we can bring proper attention to both "heaven" and
"earth." The negative aspect is an over-concern with our own spiritual
accomplishment. Karma energy can also feed an impatience that if not
kept in check can impede healthy spiritual maturation.

Integration
The CPE process is about integrating one's theology (formation), heritage
(identity), and understanding of behavioral science (functioning) Y The
process of integration is in the experiential learning method of "being" a
minister in the clinical setting, then reflecting what impedes that "being,"
and then going back out again. Doing this again and again over a span of
a unit, speeds up the process of integration, by addressing the habitual ten-
dencies that block our ability to connect spiritually with others. It is in the
repeated falling apart and coming back together again that we can experi-
ence integration happening in our ministry. In life and in ministry this can
happen on its own, but not with the speed and intentionality of the CPE
process. However, my hope is that ministers don't see their training process
limited to the CPE experience, but that they continue in other ways and in
other contexts.
In the tantric path, we are practicing "being" our enlightened nature,
then reflecting on our hang ups and then doing it again and again, lifetime
after lifetime," if need be. We continue to try and engage our spiritualjour-
ney with this intentionality until we have effectively addressed what
obscures our true nature. According to tantric principles, none of this is
worthwhile without the proper intention of liberating all beings." The
paradox is that we cannot progress on the spiritual path without helping
others, and we cannot help others effectively without attending to our own

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personal process. Integration on the spiritual journey and in ministry train-
ing happens only. when we work with the three aspects of mandala and
leave no aspect in neglect. Wherever we experience our blocks in the outer,
inner, or secret mandalas, we understand that we must attend to each area,
because they are all fundamentally inter-connected.
The purpose of gaining perspective of the three aspects of mandala is to
learn where the blocks are in each area that impede our ability to rest in
the totality of experience, as it is. By separating out pastoral functioning,
identity, and formation mandalas in the CPE context, we are gaining per-
spective on three different aspects of one totality. The hope in CPE is to
bring out our best qualities as ministers by effectively addressing the blocks
that impede us from connecting to others. The integration processes in the
tantric path and in CPE is about separating out the three aspects to address
our blocks and then let go into the totality of the true nature of reality. To
effectively do this we learn that we can no longer neglect areas that need
attention in our ministry, because we realize their fundamental inter-con-
nection to all areas. Wherever our blocks are in ministry and in our spiri-
tual practice we must go toward them, acknowledge their weakness and
their strength and then let go into the totality of experience. The training
is to learn how to do this continually whenever blocks arise in our spiritu-
al practice or our ministry. We learn to do this consciously because our
habitual tendency in life has been to separate out what we like, don't like,
and are indifferent to; this has been our method to push against reality.
The mandala principle is about entering reality fully by being open to
every aspect of ourselves and the universe around us. It's not that we no
longer have opinions orjudgments, it's that we no longer live our lives with
the illusion that we can order reality to our whims and preferences. In a
sense we are learning to "let be and let God," by actively utilizing every-
thing that is set before us. Trungpa Rinpoche states, "according to the man-
dala principle...all phenomena are part of one reality...whether good or
bad, happy or sad, clear or obscure, everything is inter-related and reflects
a single totality. "20 The mandala principle keep us from straying from the
world and the spiritual path, and this in tum makes us more effective as
ministers. With each encounter in ministry and in life, we have an oppor-
tunity to come closer to our fundamental natures and the true nature of
reality. This happens when we can see all as our teachers, hear all as feed-
back for our spiritual process, and to know all reality to be only a part of
one great universal mandala. ..ftc

Endnotes
1. There are four schools in the Tibetan Buddhist path (however, Vajrayana Bud-
dhism is not limited to the Tibetan tradition)-Gelukpa, Sakyapa, Kagyupa, and
Nyingmapa. The Vajrayana Buddhism presented in this article is based in the
Kagyupa and Nyingmapa schools.
2. Vajrayana is the Diamond Vehicle Buddhist path which uses special techniques
to pursue the path of enlightenment for all beings more rapidly. Tantra is associat-
ed with the texts and means based on the original purity of the nature of mind,
whose fruit is the realization of that nature. See Patrul Rinpoche, Words of My Per-
fect Teacher (Boston, MA: Shambhala Publications, 1998.)
3. I suggest these recent texts which also served as sources for this article: Chogyam
Trungpa Rinpoche, journey Without Goal: The Tantric Wisdom of the Buddha (Boston,

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MA: Shambhala Publications, 2000); Reginald A. Ray, Secret of the Vajra World: The
Tantric Buddhism of Tibet (Boston, MA: Shambhala Publications, 2001); Tulku
Thondup Rinpoche, EnlightenedJoumey: Buddhist Practice as Daily Life (Boston, MA:
Shambhala Publications, 1995).
4. Ngagpa Chogyam and Khandro Dechen, spectrum of Ecstasy: Embracing the Five W/S-
domEmotions ofVajrayanaBuddhism (Boston, MA: Shambhala Publications, 2003), p. 29.
5. The word mandala literally means "association," "society." The Tibetan word for
mandala is kyilkhor. Kyil means "center," khor means "fringe," "gestalt," "area
around." It is a way of looking at situations in terms of relativity: if that exists, this
exists; if this exists, that exists. Things exist interdependently, and that interdepen-
dent existence of things happens in the fashion of orderly chaos. See Chogyam
Trungpa Rinpoche, Orderly Chaos: The Mandala Principle (Boston, MA: Shambhala
Publications, 1991), p. 15.
6. Peter Gold, Navajo and Tibetan Sacred Wisdom: The CircleofSpirit (Inner Traditions
Publishing, 1994), p. 133.
7. In some cosmologies in Tibetan Buddhism this center color can be white and the
east direction blue, but the element of space in the center and water in the east are
always the same. In the present article, I am using the designations utilized in my
specific lineage of Nyingmapa.
8. Samsara is the cycle of existence in which one is endlessly propelled by negative
emotions and the the karmic force of one's actions from one state of rebirth to
another.
9. Nirvana is the state beyond suffering.
10. Chogyam Trungpa Rinpoche,joumey Without Goal: The Tantric Wisdom ofthe Bud-
dha (Boston, MA: Shambhala Publications, 2000), Chapter 3.
11. Buddha Nature is defined as the potential Buddhahood present in every being.
12. There are a variety of functions that the Buddha Families are used for in
Vajrayana Buddhism. In the Bardo teachings they are the lights one sees after
death, they can be used as a personality theory and guide for working with strong
emotional states. See lrini Rockwell, The Five Wisdom Energies: A Buddhist Way of
Understanding Personalities, Emotions and Relationships (Boston, MA: Shambhala Pub-
lications, 2002); Ngagpa Chogyam Rinpoche and Khandro Dechen, Spectrum of
Ecstasy: Embracing the Five Wisdom Emotions of Vajayana Buddhism (Boston, MA:
Shambhala Publications, 2003).
13. The enlightened Buddhas are: center/blue-Vairochana; east/white-
Akshobya; south/yellow-Ratnasamb hava; west/red-Amitabha; and
north/green-Amoghasiddhi.
14. For more on this concept, see Tara Bennitt-Goleman, Emotional Alchemy: How the
Mind Can Heal the Heart (Harmony Books, 2001); lrini Rockwell, The Five Wisdom
Energies: A Buddhist Way of Understanding Personalities, Emotions and Relationships
(Boston, MA: Shambhala Publications, 2002); Ngagpa Chogyam Rinpoche and
Khandro Dechen, Spectrum ofEcstasy:Embracing the Five Wisdom Emotions of Vajrayana
Buddhism (Boston, MA: Shambhala Publications, 2003).
15. Mantra is the manifestation of supreme enlightenment in the form of
sounds... [and] protect the mind of the practitioner from ordinary perceptions and
invoke the wisdom deities.
16. Peter Gold, Navajo and Tibetan Sacred Wisdom: The Circle of the Spirit (Rochester,
VT: Inner Traditions International, 1994), p. 84.
17. Pastoral Formation is defined as the exploration and development of one's pas-
toral identity and practice through integrating one's heritage, theology, and knowl-
edge of behavioral social sciences. See The Standards of the Association for Clinical
Pastoral Education (Decatur, GA: Association for Clinical Pastoral Education, 2002).
18. Trungpa Rinpoche once stated that the only thing that reincarnates
from life to life is our neurosis.
19. All tantric practices are based fundamentally in the aspiration to liber-

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ate all beings, without that motivation the practices are not worthwhile and
may even lead to further ego aggrandizement. I believe CPE works as an
effective process mostly because of the altruistic motivation of the students;
wanting to learn how to care and serve others in their ministry.
20. Chogyam Trungpa Rinpoche, Orderly Chaos: The Mandala Principle
(Boston, MA: Shambhala Publications, 1991), p. 186.

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