Patient Testimonial
“I have been a patient of Dr. Weiss for approximately
5 years. On many occasions he has been the only practitioner that has
been able to properly treat what was wrong with me. When I was pregnant,
had I not seen Dr. Weiss, I would have been in great discomfort for the
majority of my pregnancy. I would recommend Dr. Weiss to anyone who is
interested in feeling better."
Tracy Hebert, Vancouver, BC
About Dr. Sid Weiss
Personal Inspirations:
Essence of Vajrayana & Mahayana Buddhism
The Vajrayana
training is a process of psychological transformation that begins with
the conscious cultivation of goodness in thoughts, words, and deeds. From
the outset, one works to free oneself from all superstitious complexes
of superiority or inferiority based on sex, race, color or creed. A deeper
sense of one human family and universal fellowship is to be developed
as the foundation of right attitude and sound human relationships. Only
then is one led toward a higher process of spiritualization. In order
to discover the non-deceptive identity of man, every individual is encouraged
to free himself from the solid and strong influence of his conditioning.
This psychological reorientation, which is the basic aim of all true culture
, embraces the totality of factors and forces that go to make up an individual’s
whole stream of being and his attitude toward life. Without this preparatory
development of a sound and sane basic attitude towards the goals of living,
the whole spiritual endeavor is susceptible to egoistic self-love, as
distinguished from a practical concern for one’s permanent freedom.
For, inevitably, consciousness that has achieved an exalted level must
be further developed into an effective instrument for the process of universal
emancipation of all human beings.
The essence of Mahayana Buddhism can best be seen in one single term, “Bodhicitta,” which we have usually translated as “Enlightened Mind.” It is customarily understood by scholars as both an attitude and a state of awareness, each of which is both a means to the ultimate goal of the discipline and the ultimate goal itself. Here “attitude” involves a certain quality of action, an intention which a man must bring to bear upon his practice if meditation and outward magnanimity. Only then can this inner and outer practice lead to the achievement of the enlightened state of awareness. At the same time, it is only through such awareness that one may see beyond the apparent contradictoriness of phenomena and perceive things as they really are, while radiating continuously the warmth of compassion. Thus, at all stages of the path, the work of purifying the emotions is inseparable from the effort toward greater consciousness and clearer perception. The mind and the heart must develop harmoniously.
When we speak of Bodhicitta, we are speaking in terms of a process that can take place in any human being who is deeply dissatisfied with the life he sees within and around him and in whom there appears a quality of wishing that is mysteriously different from everything in him that goes under the name of desire, need, preference, or attraction. This fundamental aspect of the teaching of Mahayana Buddhism is conventionally translated into Western languages as the transformation of egoistic desire into the desire for the liberation of all sentient beings. But it is not always realized that what is at issue is the activation and awareness of a completely new energy within the mind. It is quite misleading to take the awakening of Bodhicitta solely as a change in the object of desire. Bodhicitta is not altruism as it is ordinarily understood. It would be perhaps less misleading to modern people to symbolize the dawning of Bodhicitta in terms of the vibration within the psyche of a higher center of emotional intelligence.
from the introduction to “The Life of Milarepa” translated by Lobsang Lhalungpa