Self-Liberation through Seeing with Naked Awareness

by awareness ~ October 3, 2008

Self-Liberation through Seeing with Naked Awareness

The Great Perfection, Root Dzogchen Text

by Padmasambhava, Guru Rinpoche

By Guru Rinpoche, Padmasambhava
1.   Here is contained “Self-Liberation through Seeing with Naked Awareness,” this being a Direct Introduction to the State of Intrinsic Awareness, From “The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities.”

2.   Homage to the Trikaya and to the Deities who represent the inherent luminous clarity of intrinsic awareness.

3.   Herein I shall teach “Self-Liberation through Seeing with Naked Awareness,” which is a direct introduction to intrinsic awareness From “The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities.”

Truly, this introduction to your own intrinsic awareness should be contemplated well, O fortunate sons of a noble family!

SAMAYA! Gya! Gya! Gya!

4.  Emaho!
It is the single (nature of) mind, which encompasses all of Samsara and Nirvana.
Even though its inherent nature has existed from the very beginning, you have not recognized it;
Even though its clarity and presence has been uninterrupted, you have not yet encountered its face.
Even though its arising has nowhere been obstructed, still you have not comprehended it.
Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition. Everything that is expounded by the Victorious Ones (Buddhas) of the three times in the eighty-four thousand Gateways to the Dharma.
Is incomprehensible (unless you understand intrinsic awareness).
Indeed, the Victorious Ones do not teach anything other than the understanding of this. Even though there exist unlimited numbers of scriptures, equal in their extent to the sky, yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic awareness.
This introduction to the manifest Primordial State of the Victorious One
is disclosed by the following method for entering into the practice where there exists no antecedent or subsequent practices.

5.  Kye-ho! O my fortunate sons listen!
Even though that which is usually called “mind” is widely esteemed and much discussed,
still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.
Since it is not understood correctly just as it is in itself,
there come into existence inconceivable numbers of philosophical ideas and assertions.
Furthermore, since ordinary individuals do not understand it,
they do not recognize their own nature,
and so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering.
Therefore, not understanding your own mind is a very grievous fault.
Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine,
still they do not understand it as it is in itself.
Also there exist others who, being attached to their own personal ideas and interpretations,
Become fettered by these attachments and so do not perceive the Clear Light.
The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object.
The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths.
The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments to seva-sadhana practice.
The practitioners of the Maha-yoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness.
And with respect to the real meaning of non-duality, since they divide these (Space and Awareness) into two, they fall into deviation. If these two do not become one without any duality, you will certainly not attain Buddhahood.
In terms of your own mind, as is the case with everyone, Samsara and Nirvana are inseparable.
Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara. Therefore, your active dharmas and your inactive ones both should be abandoned.
However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you,
You should understand that all dharmas can be perfected and completed in the great total Self-Liberation.
And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection.
SAMAYA! Gya! Gya! Gya!

6.  As for this sparkling awareness, which is called “mind,”
Even though one says that it exists, it does not actually exist.
(On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara.
And as for it¡¯s being something desirable; it is cherished alike in the Eleven Vehicles.
With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers).
Some call it “the nature of the mind” or “mind itself.”
Some Tirthikas call it by the name Atman or “the Self.”
The Sravakas call it the doctrine of Anatman or “the absence of a self.”
The Chittamatrins call it by the name Chitta or “the Mind.”
Some call it the Praj?¨¢p¨¢ramit¨¢ or “the Perfection of Wisdom.”

Some call it the name Tathagata-garbha or “the embryo of Buddhahood.”
Some call it by the name Mahamudra or “the Great Symbol.”
Some call it by the name “the Unique Sphere.”
Some call it by the name Dharmadhatu or “the dimension of Reality.”
Some call it by the name Alaya or “the basis of everything.”
And some simply call it by the name “ordinary awareness.”

7.  Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:
Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
awareness, at that moment, in itself is quite ordinary.
And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.
This is the real introduction to the actual condition of things.

8.  Within this (intrinsic awareness), the Trikaya (Triple Bodies) are inseparable and fully present as one.
Since it is empty and not created anywhere whatsoever, it is The Dharmakaya (Dharma-Body).
Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya (Reward-Body / Utility-Body).
Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya.
These three (the Trikaya) being complete and fully present as one are its very essence.

9.  When you are introduced in this way through this exceedingly powerful method for entering into the practice,
(You discover directly) that your own immediate self-awareness is just this (and nothing else),
and that it has an inherent self-clarity, which is entirely un-fabricated.
How can you then speak of not understanding the nature of the mind?
Moreover, since you are meditating without finding anything there to meditate upon,
how can you say that your meditation does not go well?
Since your own manifest intrinsic awareness is just this,
how can you say that you cannot find your own mind?
The mind is just that which is thinking:
And yet, although you have searched (for the thinker), how can you say that you do not find him?
With respect to this, nowhere does there exist the one who is the cause of (mental) activity.
And yet, since activity exists, how can you say that such activity does not arise?
Since merely allowing (thoughts) to settle into their own condition, without trying to modify them in any way, is sufficient,
How can you say that you are not able to remain in a calm state?
Since allowing (thoughts) to be just as they are, with out trying to do anything about them, is sufficient,
How can you say that you are not able to do anything with regard to them?
Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected,
how can you say that nothing is accomplished by your practice?
Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions,
How can you say that you are not able to accomplish anything by your efforts?
Since the arising of discursive thoughts and their being liberated occur simultaneously,
how can you say that you are unable to apply an antidote?
Since your own immediate awareness is just this,
how can you say that you do not know anything with regard to it?

10.  It is certain that the nature of the mind is empty and without any foundation whatsoever.
Your own mind is insubstantial like the empty sky.
You should look at your own mind to see whether it is like that or not.
Being without any view that decisively decides that it is empty,
It is certain that self-originated primal awareness has been clear (and luminous) from the very beginning,
Like the heart of the sun, which is itself self-originated.
You should look at your own mind to see whether it is like that or not.
It is certain that this primal awareness or gnosis, which is one’s intrinsic awareness, is unceasing,
like the main channel of a river that flows unceasingly.
You should look at your own mind to see whether it is like that or not.
It is certain that the diversity of movements (arising in the mind) are not apprehend-able by memories,
they are like insubstantial breezes that move through the atmosphere.
You should look at your own mind to see whether it is like that or not.
It is certain that whatever appearances occur, all of them are self-manifested,
like the images in a mirror being self-manifestations that simply appear.
You should look at your own mind to see whether it is like that or not.
It is certain that all of the diverse characteristics of things are liberated into their own condition,
Like clouds in the atmosphere that are self-originated and self-liberated.
You should look at your own mind to see whether it is like that or not.

11.  There exist no phenomena other than what arises from the mind.
Other than the meditation that occurs, where is the one who is meditating?
There exist no phenomena other than what arises from the mind.
Other than the behavior that occurs, where is the one who is behaving?
There exist no phenomena other than what arises from the mind.
Other than the samaya vow that occurs, where is the one who is guarding it?
There exist no phenomena other than what arises from the mind.
Other than the fruition that occurs, where is the one who is realizing (the fruit)?
You should look at your own mind, observing it again and again.

12.    When you look upward into the space of the sky outside yourself,
If there are no thoughts occurring that are emanations being projected,
And when you look inward at your own mind inside yourself,
If there exists no projectionist who projects thoughts by thinking them,
Then your own subtle mind will become lucidly clear without anything being projected.
Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya;
and this is like the sun rising in a cloudless illuminated sky.
Even though this light cannot be said to possess a particular shape or form, nevertheless, it can be fully known.
The meaning of this, whether or not it is understood, is especially significant.

13.  This self-originated Clear Light, which from the very beginning was in no way produced by something antecedent to it,
is the child of awareness, and yet it is itself without any parents–amazing!
This self-originated primordial awareness has not been created by anything–amazing!
It does not experience birth nor does there exist a cause for its death–amazing!
Although it is evidently visible, yet there is no one there who sees it–amazing!
Although it has wandered throughout Samsara, it has come to no harm–amazing!
Even though it has seen Buddhahood itself, it has not come to any benefit from this–amazing!
Even though it exists in everyone everywhere, yet it has gone unrecognized–amazing!
Nonetheless you hope to attain some other fruit than this elsewhere–amazing!
Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere–amazing!

14.  How wonderful!
This immediate intrinsic awareness is insubstantial and lucidly clear:
Just this is the highest pinnacle of all views.
It is all encompassing, free of everything, and without any conceptions whatsoever:
Just this is the highest pinnacle among all meditations.
It is un-fabricated and inexpressible in worldly terms:
Just this is the highest pinnacle among all courses of conduct.
Without being sought after, it is spontaneously self-perfected from the very beginning:
Just this is the highest pinnacle among all fruits.

15.  Here is the teaching of the four great vehicles that are without error:
(First) there is the great vehicle of the unmistaken view.
Since this immediate awareness is lucidly clear,
and this lucid clarity is without error or mistake, it is called “a vehicle.”
(Second) there is the great vehicle of the unmistaken meditation.
Since this immediate awareness is that which possesses clarity,
and this lucid clarity is without error or mistake, it is called “a vehicle.”
(Third) there is the great vehicle of the unmistaken conduct.
Since this immediate primal awareness is that which possesses clarity,
and this lucid clarity is without error or mistake, it is called “a vehicle”.
(Fourth) there is the great vehicle of the unmistaken fruit.
Since this immediate awareness is lucidly clear,
and this lucid clarity is without error or mistake, it is called “a vehicle.”

16.  Here is the teaching on the four great unchanging (essential points called) “nails.”
(First) there is the great nail of the unchanging view:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called “a nail.”
(Second) there is the great nail of the unchanging meditation:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called “a nail.”
(Third) there is the great nail of the unchanging conduct:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called “a nail.”
(Fourth) there is the great nail of the unchanging fruit:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called “a nail.”

17.  Then, as for the secret instruction, which teaches that the three times are one:
You should relinquish all notions of the past and abandon all precedents.
You should cut off all plans and expectations with respect to the future.
And in the present, you should not grasp (at thoughts that arise) but allow (the mind) to remain in a state like the sky.
Since there is nothing upon which to meditate (while in the primordial state), there is no need to meditate.
And since there does not exist any distraction here, you continue in this state of stable mindfulness without distraction.
In this state, which is without meditation and without any distraction, you observe everything with a naked (awareness).
Your own awareness is inherently knowing, inherently clear, and luminously brilliant.
When it arises, it is called the Bodhicitta, “the enlightened mind”.
Being without any activity of meditation, it transcends all objects of knowledge.
Being without any distraction, it is the luminous clarity of the Essence itself.
Appearances, being empty in themselves, become self-liberated; clarity and emptiness (being inseparable) are the Dharmakaya.
Since it becomes evident that there is nothing to be realized by means of the path to Buddhahood,
at this time you will actually behold Vajra-sattva.

18.  Then, as for the instruction for exhausting the six extremes and overthrowing them:
Even though there exist a great many different views that do not agree among themselves,
This “mind” which is your own intrinsic awareness is in fact self-originated primal awareness.
And with regard to this, the observer and the process of observing are not two different things.
When you look and observe, seeking the one who is looking and observing,
since you search for this observer and do not find him,
At that time your view is exhausted and overthrown.
Thus, even though it is the end of your view, this is the beginning with respect to yourself.
The view and the one who is viewing are not found to exist anywhere.
Without it¡¯s falling excessively into emptiness and non-existence even at the beginning,
At this very moment your own present awareness becomes lucidly clear.
Just this is the view (or the way of seeing) of the Great Perfection.
Therefore understanding and not understanding are not two different things.

19.  Although there exist a great many different meditations that do not agree among themselves,
your own ordinary present awareness is directly penetrating.
The process of meditation and the one who meditates are not two different things.
When you look for the meditator who is meditating or not meditating,
since you have searched for this meditator and have not found him anywhere,
at that time your meditation is exhausted and overthrown.
Thus, even though it is the end of your meditation, this is the beginning with respect to yourself.
The meditation and the meditator are not found to exist anywhere.
Without it¡¯s falling under the power of delusion, drowsiness, or agitation,
your immediate un-fabricated awareness becomes lucidly clear;
and this unmodified state of even contemplation is concentration.
Therefore remaining in a calm state or not remaining in it are not two different things.

20.

Although there exist a great many different kinds of behavior, which do not agree among themselves,
your own self-originated primal awareness is the Unique Sphere.
Behavior and the one who behaves are not two (different things).
When you look for the one it is who behaves with action or without action,
Since you have searched for the one who acts and have not found him anywhere,
At that time your behavior is exhausted and overthrown.
Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself.
From the very beginning neither behavior nor the one who behaves have existed (as separate realities).
Without its falling under the power of errors and inherited predispositions,
your immediate awareness is an un-fabricated inherent clarity.
Without accepting or rejecting anything, just letting things be as they are without trying to modify them,
such conduct or behavior alone is pure.
(Therefore) pure and impure action are not two (different things).

21.  Although there exist great many different fruits that do not agree among themselves,
the nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya.
What is realized and the one who realizes it are not two (different things).
When you look for the fruit and for the one who has realized it,
since you have searched for the realizer (of the fruit) and have not found him anywhere,
at that time your fruit is exhausted and overthrown.
Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself.
Both the fruition and the one who has attained the realization are found to not exist anywhere.
Without its falling under the power of attachments or aversions or of hopes and fears,
your immediate present awareness becomes spontaneously perfected inherent clarity.
Understand that within yourself the Trikaya is fully manifest.
(Therefore) this itself is the fruition of primordial Buddhahood.

22.  This intrinsic awareness is free of the eight extremes, such as Eternalism and nihilism, and the rest.
Thus we speak of the Middle Way where one does not fall into any of the extremes,
and we speak of intrinsic awareness as uninterrupted mindful presence.
Since emptiness possesses a heart that is intrinsic awareness,
therefore it is called by the name of Tathagata-garbha, that is, “the embryo or heart of Buddhahood.”
If you understand the meaning of this, then that will transcend and surpass everything else.
Therefore, it is called by the name of Praj?¨¢p¨¢ramit¨¢, that is, “the Perfection of Wisdom.”
Because it cannot be conceived of by the intellect and is free of all (conceptual) limitations from the very beginning,
therefore it is called by the name of Mahamudra, that is, “the Great Symbol.”
Because of that, in accordance with whether it is specifically understood or not understood,
Since it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara,
Therefore it is called by the name of Alaya, that is, “the foundation of everything.”
Because, when it remains in its own space, it is quite ordinary and in no way exceptional,
this awareness that is present and lucidly clear
is called by the name of “ordinary awareness.”
However many names may be applied to it, even though they are well conceived and fancy sounding,
With regard to its real meaning, it is just this immediate present awareness (and nothing else).

23.  To desire something other than this is just like having an elephant (at home), but searching for its tracks elsewhere.
Even though you may try to measure the universe with a tape measure, it will not be possible to encompass all of it.
(Similarly) if you do not understand that everything derives from the mind, it will not be possible for you to attain Buddhahood. By not recognizing this (intrinsic awareness for what it is), you will then search for your mind somewhere outside of yourself. If you seek for yourself elsewhere (outside of yourself), how can you ever find yourself?
For example, this is just like an idiot who, going into a crowd of many people, and having let himself become confused because of the spectacle, does not recognize himself; and, even though he searches for himself everywhere,
He continually makes the error of mistaking others for himself.
(Similarly) since you do not see the natural condition of the real disposition of things,
you do not know that appearances come from mind, and so you are thrust once again into Samsara.
By not seeing that your own mind is actually the Buddha, Nirvana becomes obscured.
With respect to Samsara and Nirvana, (the difference is simply due) to ignorance or to awareness respectively.
But at this single instant (of pure awareness), there is in fact no actual difference between them (in terms of their essence).
If you come to perceive them as existing somewhere other than in your own mind, this is surely an error.
(Therefore) error and non-error are actually of a single essence (which is the nature of the mind).
Since the mind-streams of sentient beings are not made into something that is divided into two,
the unmodified uncorrected nature of the mind is liberated by its being allowed simply to remain in its own (original) natural condition.
If you are not aware that the fundamental error or delusion comes from the mind,
you will not properly understand the real meaning of the Dharmata (the nature of reality);

24.  You should look into what is self-arising and self-originated.
With respect to these appearances, in the beginning they must arise from somewhere,
In between they must remain somewhere, and at the end they must go somewhere.
Yet when you look (into this matter), it is, for example, like a crow gazing into a well.
When he flies away from the well, (his reflection) also departs from the well and does not return.
In the same way, appearances arise from the mind;
they arise from the mind and are liberated into the mind.
The nature of the mind which (has the capacity) to know everything and be aware of everything is empty and clear;
As is the case with the sky above, its emptiness and its clarity have been inseparable from the very beginning.
Self-originated primal awareness becomes manifest,
And becoming systematically established as luminous clarity, just this is the Dharmata, the nature of reality.
Even though the indication of its existence is all phenomenal existence (which manifests externally to you),
You are aware of it in your own mind, and this latter is the nature of the mind.
Since it is aware and clear, it is understood to be like the sky.
However, even though we employ the example of the sky to indicate the nature of the mind,
this is in fact only a metaphor or simile indicating things in a one-sided fashion.
The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it is clear.
But the sky is without any awareness; it is empty as an inanimate corpse is empty.
Therefore, the real meaning of “mind” is not indicated by the sky.
So without distraction, simply allow the mind to remain in the state of being just as it is.

25.  Moreover, as for this diversity of appearances, which represents relative truth,
not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything within Samsara and Nirvana,
Are merely appearances (or phenomena) which are perceived by the individual’s single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes,
then there will arise appearances, which you will perceive as external changes.
Therefore, everything that you see is a manifestation of mind.
And, moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.  The Tirthikas who are outsiders see all this in terms of the dualism of Eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence. Yet with respect to all of these appearances of which you are aware in your mind,
Even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.

26.  Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence.
But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves.
Everything that appears is but a manifestation of mind.

Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.  Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.

Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind.  Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind.

Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind.

Even though intrinsic awareness, which is self-originated primal awareness, appears to you, it is but a manifestation of mind.  Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind.
Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind.
Even though the gods and other excellent attainments appear to you, they are but manifestations of mind.
Even though various kinds of purity appear to you, they are but manifestations of mind.
Even though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of mind.
Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.
Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind.
Even though the non-duality of the one and the many appears to you, it is but a manifestation of mind.
Even though existence and non-existence, which are not created anywhere, appear to you, they are but manifestations of mind.

There exist no appearances whatsoever that can be understood as not coming from mind.

27.   Because of the unobstructed nature of the mind, there is a continuous arising of appearances.
Like the waves and the waters of the ocean, which are not two (different things),
Whatever arises is liberated into the natural state of the mind.
However many different names are applied to it in this unceasing process of naming things,
With respect to its real meaning, the mind (of the individual) does not exist other than as one.
And, moreover, this singularity is without any foundation and devoid of any root.
But, even though it is one, you cannot look for it in any particular direction.
It cannot be seen as an entity located somewhere, because it is not created or made by anything.
Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness.

Nor can it be seen as diversified, because emptiness and clarity are inseparable.
Immediate self-awareness is clear and present.
Even though activities exist, there is no awareness of an agent who is the actor.
Even though they are without any inherent nature, experiences are actually experienced.
If you practice in this way, then everything will be liberated.
With respect to your own sense faculties, everything will be understood immediately without any intervening operations of the intellect.
Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter,
But where the oil is not obtained without pressing and the butter is not obtained without churning,
So all sentient beings, even though they possess the actual essence of Buddhahood,
Will not realize Buddhahood without engaging in practice.
If he practices, then even a cowherd can realize liberation.
Even though he does not know the explanation, he can systematically establish himself in the experience of it.
(For example) when one has had the experience of actually tasting sugar in one’s own mouth,
one does not need to have that taste explained by someone else.
Not understanding this (intrinsic awareness), even Panditas can fall into error.
Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles,
it will only be like spreading rumors of places, which they have not seen personally.
And with respect to Buddhahood, they will not even approach it for a moment.
If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition.
But if you do not understand it, any virtuous or vicious deeds that you commit
will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively.
But if you understand this empty primal awareness, which is your own mind,
the consequences of merit and of sin will never come to be realized,
just as a spring cannot originate in the empty sky.
In the state of emptiness itself, the object of merit or of sin is not even created.
Therefore, your own manifest self-awareness comes to see everything nakedly.
This self-liberation through seeing with naked awareness is of such great profundity,
and, this being so; you should become intimately acquainted with self-awareness.
Profoundly sealed!

28.  How wonderful!

As for this “Self-Liberation through Seeing with Naked Awareness” which is a direct introduction to one’s own intrinsic awareness,
It is for the benefit of those sentient beings belonging to the later generations of those future degenerate times
That all of my Tantras, Agamas, and Upadesas,
Though necessarily brief and concise, have been composed.
And even though I have disseminated them at the present time, yet they shall be concealed as precious treasures,
So that those whose good karma ripens in the future shall come to encounter them.
SAMAYA! Gya! Gya! Gya!

This treatise which is an introduction to one’s actual intrinsic awareness or state of immediate presence
Is entitled “Self-Liberation through Seeing with Naked Awareness.”
It was composed by Padmasambhava, the Master from Uddiyana.
Until Samsara is emptied of living beings, may this Great Work of liberating them not be abandoned!

(On the full moon day of the eight-month of the Wood-Ox year, this Terma text entitled the Rig-pa ngo-sprod gcer mthong rang-grol, belonging to the Zab-chos zhi-khro dgongs-pa rang-grol cycle of Rigdzin Karma Lingpa, was translated by Vajranatha in the hope that it will enlighten and benefit all beings.

Sarva Mangalam!

(Translated into English by John Myrdhin Reynolds)

Mahamudra Root Text by The First Panchen Lama

by awareness ~ October 1, 2008

I respectfully bow at the feet of my peerless guru, lord of that which pervades everywhere, master of those with actual attainment, who expounds the all-pervasive nature of everything, the great seal of reality, mahamudra, inseparable from the diamond-strong sphere of mind that is beyond speech. Gathering together the essence of the sutras and tantras and condensing oceans of guideline instructions, I shall write some advice concerning mahamudra from the Gelug/Kagyü tradition, deriving from the pioneering fatherly Dharmavajra, a mahasiddha with supreme actual attainment, and his spiritual offspring.

For this there are preparatory practices, actual techniques and concluding procedures.As for the first, in order to have a gateway for entering the teachings and a central tent pole for erecting a mahayana mind. earnestly take the safe direction of refuge and develop a dedicated heart of bodhichitta. Do not let these merely be works from your mouth. Since seeing the actual nature of mind is dependent upon building up bountiful stores and purifying yourself of mental obstacles, direct [towards your root guru] at least a hundred thousand repetitions of the hundred-syllable mantra and as many hundreds of prostrations as possible, made while reciting The Admission of Downfalls. In addition, make repeated heartfelt requests to your root guru inseparable from all Buddhas of the three times.

As for the actual basic techniques, although there are many ways of asserting mahamudra, there are two when divided according to the sutras and tantras. The latter is a greatly blissful clear light mind manifested by such skillful methods as penetrating vital points of the subtle vajra-body and so forth. The mahamudra of the traditions of Saraha, Nagarjuna, Naropa and Maitripa, it is the quintessence of the anuttarayoga class of tantra as taught in The [Seven Texts of the] Mahasiddhis and The [Three] Core Volumes. The former refers to the ways of meditating on voidness as directly indicated in the expanded, intermediate and brief [Prajnaparamita sutras]. The supremely realized Arya Nagarjuna has said, “Except of this, there is no other pathway of mind leading to liberation.” Here I shall give instruction on mahamudra in accordance with his intentions and discuss the methods that lead you to recognize mind in keeping with the exposition of the lineage masters.

From the point of view of individually ascribed names, there are numerous traditions, such as those of the simultaneously arising as merged, the amulet box, possessing five, the six spheres of equal taste, the four syllables, the pacifier, the object to be cut off, dzogchen, the discursive madhyamaka view, and so on. Nevertheless, when scrutinized by a yogi learned in scripture and logic and experienced [in meditation], their definitive meanings are all seen to come to the same intended point.
Of the two main techniques of the sutra tradition of mahamudra, namely seeking to meditate on mind on top of having gained a correct view of reality and seeking a correct view on top of having meditated on mind, [I shall explain] here in accordance with the latter technique. On a seat conducive for mental stability, assume the sevenfold bodily posture and clear yourself purely with a round of the nine tastes of breath.

Thoroughly cleanse your state of awareness, and then, with a purely positive mind, direct [toward your practice] your taking of refuge and the reaffirmation of your dedicated heart of bodhichitta. Meditate next on a profound path of guru-yoga and, after making hundreds of very strong. fervent requests, dissolve your visualized guru into yourself.Absorb for awhile unwaveringly in this state in which all haphazard appearance-making and appearances have been contracted until they have disappeared. Do not contrive anything with thoughts such as expectations or worries. This does not mean, however, that you cease all attention as if your had fainted or fallen asleep. Rather , you must tie [your attention] to the post of mindfulness in order not to wander, and station alertness to be aware of any mental movement.Firmly tighten the hold of your mindfulness on that which has the nature of clarity and awareness and behold it starkly. Should your mind give rise to any thoughts, simply recognize them. Or, like your opponent in a duel, cut thoughts immediately as soon as they occur. Once you have completely cut these off and have settled your mind, then, without losing mindfulness, loosen and relax its tightness. As has been said, “Loosen and relax its firm tightness and there is the settled state of mind.” And elsewhere, “When mind ensnared in a tangle is relaxed, it frees itself without a doubt.” Like these statements, relax but without any wandering.

When you look at the nature of any thought that arises, it automatically disappears by itself and a bare absence dawns. Likewise, when you inspect mind’s nature when it is settled, a non obstructive bare absence and clarity is vivid. You see that the settled and moving minds are mixed together. Thus, no matter what thought arises, when you recognize that it is a movement of mind and, without blocking it, have settled on its nature, [you find] it is like the example of a bird confined on a boat. As is said, “Just as a crow having flown from a ship after circling the directions must re-alight on it….”

From cultivating such methods as these, you experience the nature of the totally absorbed mind to be a non-obstructive lucidity and clarity. Not established as any form of physical phenomenon, it is a bare absence which, like space, allows anything to dawn and be vivid. Such nature of mind must in fact be seen straightforwardly with exceptional perception and cannot be verbally indicated or apprehended as a “this.” Therefore, without such apprehension, settle in a fluid and flowing manner on whatever cognitive dawning arises.

The great meditators of the snow mountains are practically of a single opinion in proclaiming that this is a guideline indicating how to forge a state of Buddhahood. Be that as it may, I, Chökyi-gyeltsen, say that this is wondrous skillful means for beginners to accomplish the settling of their mind and is a way that leads you to recognize [merely] the conventional nature of mind that conceals something deeper.

As for the methods that can lead you to recognize the actual [deepest] nature of mind, I shall now record the personal instructions of my root guru, Sanggyay-yeshey, who [as his name literally means] is the embodiment of the Buddhas’ deep awareness. Assuming the guise of a monk clad in saffron, he has eliminated the darkness enshrouding my mind.

While in a state of total absorption as before, and like a tiny fish flashing about in a lucid pond and not disturbing it, intelligently inspect the self-nature of the person who is meditating.

It is just as our source of direction, the highly realized Arya Nagarjuna, has said, “A person is not earth, not water, nor fire, nor wind, not space, not consciousness. Nor is he or she all of them. Yet what person is there separate from these? And just as a person is not perfectly solid because he or she is what can be labeled on the collection of these six constituents, likewise none of the constituents are perfectly solid because each is what can be labeled on a collection of parts.” When you search and, as has been said, cannot find even a mere atom of a total absorption, someone totally absorbed and so on, then cultivate absorbed concentration on voidness which is like space, and do so single-pointedly without any wandering.

Furthermore, while in a state of total absorption, [scrutinize] mind. Not established as any form of physical phenomenon, it is a non-obstructive bareness that gives rise to the cognitive dawning and emanation of anything, and which endures as an unhindered clarity and awareness, engaging [with objects] without discontinuity. It appears not to depend on anything else. But as for the implied object of the mind that apprehends it [to exist as it appears], our guiding light, Shantideva, has said, “Such things as continuum or collection are not as they seem. They are false, as in the case of a rosary, an army and so on.” By means of scriptural authority and lines of reasoning such as this, totally absorb yourself on everything’s lack of existing as it appears.

In short, as my spiritual mentor, Sanggyay-yeshey, omniscient in the true sense, has said, “When, no matter what dawns in your mind, you are fully aware that what it is an appearance of exists simply as what can be apprehended by conceptual thought, you experience the deepest sphere of reality dawning without need to rely on anything else. While this dawning, to immerse your awareness in it and totally absorb, my goodness!” Similarly, fatherly Pa Dampa-sanggyay has said, “Within a state of voidness, the lance of awareness twirls around. A correct view of reality cannot be impeded by anything [ultimately] tangible or obstructive, O people of Dingri.” All such statements come to the same intended point.

At the conclusion of your meditation session, dedicate whatever ennobling, positive potential has accrued from meditating on mahamudra, the great seal of reality, as well as your ocean like collection of positive potential of the three times, toward your attainment of the peerless state of enlightenment.

Having accustomed yourself like this [to seeing with a correct view], when you subsequently inspect how your mind makes the objects of any of your six collections of consciousness appear, [you experience] their bare mode of existence dawning in an exposed, resplendent manner, This is called the essential point of a correct view - recognizing whatever dawns in your mind.

In short, always cultivate your realization by not apprehending things, such as your mind and so forth, [to exist in the manner in which] your mind gives rise to an appearance of [them]. Do this by keeping firm to their actual mode of existence. When you cognize [one thing] like this, [you see] the nature of all phenomena of samsara or nirvana as being uniformly the same. Aryadeva has confirmed this point, “As has been explained, the way in which [mind] becomes the seer of one functional phenomenon is the way it becomes the seer of everything. The voidness of one thing [suffices for] the voidness of all things.”

Before the face of proper, total absorption on the actual nature of reality, there is just the severance of fantasized, impossible extremes - namely, inherent, findable existence or total non-existence - with respect to everything of samsara and nirvana. Yet after you arise, when you inspect, you see that your mind still gives rise to the appearance of things that dependently arise, which do function and can only exist as simply what can be labeled by names. It is unmistakable that such things still naturally dawn, yet they are like dreams, mirages, reflection of the moon in water and illusions.

When the time comes that you can perceive simultaneously the appearance of things without this causing their voidness to be obscured to your mind, and their voidness without your mind ceasing to make their appearance dawn, you have directly manifested the excellent pathway mind that perceives everything from the single, integrated point of voidness and dependent arising being synonymous. The attainment of the resultant two unified Buddha bodies comes from the unified practice of wisdom and method, This follows from the fact that all objects have both voidness and appearance [levels of truth].

These words have been written by the renounced meditator Lozang-chökyi-gyeltsen, who has heard many teachings. By its positive merit, may all beings quickly become triumphant Buddhas through this pathway of mind, apart from which there is no second gateway to a state of serenity.

I have compiled these techniques that lead you to recognize the great seal of reality, mahamudra, at the repeated request of Gedün-gyeltsen, who holds the monastic degree of Infinitely Learned Scholar of the Ten Fields of Knowledge, and of Sherab-senggey from Hatong, who holds the monastic degree of Master of the Ten Difficult Texts. They have seen all concerns for the eight worldly emotional states to be dramas of madness and now live in remote solitude, following a sagely way of life and taking this pathway of mind as their essential practice. Many other of my disciples who truly wish to practice mahamudra at its definitive level have also requested such a text.

I have especially composed this text now since the triumphant Ensapa, the omniscient lord of masters with actual attainment, himself has said in one of his songs of experience to instruct himself and others, “I have written explanation of lamrim - the graded stages of the path from the Kadam tradition - all the way from whole-hearted commitment to a spiritual teacher up through shamata and vipashyana. But I have not committed to paper the ultimate guideline instructions for mahamudra, which are not included among these aforementioned pathways of mind and which are not well known at present to those of the Land of Snows.”

Thus, what was not set down in writing at that time due to need for restriction was intended for a later period. Scriptural sources establish as much - for example, from The Lotus Sutra, “Because it is to be realized completely by the Buddhas’ deep awareness [Sanggyay-yeshey], you could never say to those who would prematurely write about this method of their own accord that you are enlightened. If you ask why, it is because those who are sources of safe direction have regard for the times.”

Therefore, also in order for such prophesies as this to be fulfilled, I, the renounced meditator Lozang-chökyi-gyeltsen, who have not let degenerate the lineage of inspiration from those who have practiced straightforwardly this pathway of mind from the peerless universal teacher, the king of the Shakyas, down through my root guru, the omniscient Sanggyay-yeshey, and who myself have become a member of this lineage, not letting the close bond of its practice be lost, and who uphold the guideline instructions of the sutras and tantras, have compiled this at Gaden Monastery.

suggestions about Self remembering.

by awareness ~ July 29, 2008

Some suggestions about Self remembering

Assume your subject, yourself, is a person you know absolutely nothing about, even if you are an an old-hand or so-called expert like me.

It has to be absolutely fresh every time. Consider every moment like you are witnessing the birth of an entire new universe and you will be on track.

Keep it light. Imagine baking a cake or as one of my teachers put it the making of French lace.
Imagine a heavy cake or heavy lace? No, they have to have a lot of air, a lot of space.

Emptiness, Sunyata, is a brilliant illuminated field, not some dull dead void. It contains the latent energy of an infinite number of unrealized universes and the wisdom of an infinite number of unborn Buddhas.
Imagine that if you had a single moment of realization of the transformational power of such energy …

the Fragmented Self . . . Humpty Dumpty sat on a wall

by awareness ~ July 29, 2008

Here I am setting in Ojai, gazing out the window at an expanse of green leaves.

The air was smoky last night, due to the large fire about fifty miles east of here.

Gazing at the trees I am reminded of talks with Krishnamurti, under the Oaks here in Ojai.

K. (as he is known) reminded us to take in the impressions of the trees and mountains. This had the effect to bring one into the Moment. There was also an awareness of taking in an impression, and that one could receive Spiritual sustenance from an impression of beauty. Artists in the 19th Century called this the Sublime.

K . used to say that our consciousness was fragmented and broken up. Indeed on a psychological level many of us are like the clay shards in an Anasazi midden (a pile of pot shards).

Self Re-Membering is the art of gluing the potshards back together and forming an altogether new pot. Something new that can with time become indestructible.

If we are not interested in Inner Work, the work of Spiritual Alchemy, none of this will have any meaning. If we do not grasp the bare fact that our consciousness is in fact fragmented, then we will have to dig a bit deeper if we are seriously interested in topics, like “meditation”, alchemy, mysticism and spiritual work. It is just a fact. But one has to see it as such. Unfortunately the nature of the Matrix, of Sleep, is so convincing, that most people never “get it”.

Fragmentation occurs as a result of conditioning in our upbringing and the maturation of the human brain. I doubt if one could raise a child as a “whole being”, without completely redoing our way of living from the bottom up. Our purpose here on Earth, or one of them anyway, is to get it right one time or be doomed to an eternity of recurrence, ala the movie “Groundhog Day”. Well if you don’t believe in Karma, you only get on shot.

What is fragmentation. It’s quite simple, if you look at someone or something, and you feel revulsion, are repelled, feel a separation, distance, anger, hatred, any negative emotion at all, then your consciousness is fragmentation.So how does fragmentation occur? Processes like labeling, stress, Judgement, negative emotions, can fragment the Self.  Our inner landscape is like a broken mirror.

So how does one escape this?  Simply by watching it intently.  If one discovers a strong sense of aversion, or separation, one can go into it.  If you keep at it, it will suddenly End.  If that occurs Energy will be freed up and one will have glued a piece of oneself back together.  Humpty in reverse!

K. said one needs “great intensity”.  Honestly it’s hard work.  Usually one identifies with one’s judgements and aversions.  I like this, I don’t like that.  But this is another way of looking, another way of being entirely.

People may not understand what I am speaking about directly.  If so, I recommend reading up on Krishnamurti, and eventually it will become clear.  It’s not just some idea. It leads to a very deep experience that defies description.

Learning to “See”

by awareness ~ July 29, 2008

Nancy Langmuir, the leader of my Gurdjieff Work group taught me how to “See”. I know that now. She would constantly challenge me to face the Unknowable, the parts of myself hidden in shadow. Although I at first found this alien and terrifying, later I learned that it was the first step in developing a strong and healthy persona.

Sometimes the knowledge you get is beyond concepts, to such a degree that it’s mind blowing. There is so much information at times that it’s overwhelming. That’s when the seer goes to pieces. Since the seer has to process all of this “food”, it can give one a spiritual digestion problem.

After a lot of practice however, it’s not such a big deal. That assumes that you ordered your life based on the information received in the earlier phase.
The important thing is to develop compassion for other beings. Seeing is self knowledge, right? By knowing myself, I also learn to empathize with other people.
The phrase “walk a mile in another man’s moccassins” takes on many new levels of meaning.
If you are really seeing, compassion might spontaneously generate. If not, one needs to help it along.

Why? If you are just doing it for yourself, that is not enough to sustain your practice. A tiny boat is also a very lonely one.
Many beings in the world need our help, but we are so blocked and self important, we can’t really help them. We do more harm than good most of the time.

But then if a person learns how to ’see’ sometimes the skillful right action becomes apparent. Acting from compassion, our motives are pure. If our motives are untainted by self-importance, our actions will be skillful, natural and wise.

Identification, the core problem of mankind

by awareness ~ June 11, 2008

The idea of non-Identification is a stream that runs deeply in Buddhism and Non-Dualistic Vendanta.

So what is Identification exactly?  Identification is core concept in Advaita Vedanta, and also a Fourth Way Idea.  Briefly one could say that it is “allowing oneself to be defined by others and wrong views”.

Allowing ourselves to be defined by others, society, is the central problem, the core problem of mankind.

But Identification can be with anything, my car for example.

What happens if my car gets dented?  One gets very upset!  If someone bumps my car, they bump me.

But, my car won’t last forever. One day I’ll get another one, yet, we think of ourselves as the sort of person who drives a Prius, a truck, a Porsche. etc.

The list of things we identify with is endless, our job, spouse, children, parents, hobbies, thoughts, fears, addictions, vices, sports.  All of these things will come and go in our lives.  There is nothing inherently wrong with most of them, it’s just that we assume this collection of stuff is us, in toto, and that’s it. We don’t look past it, we are caught up in it.

Well, there’s a huge cost to doing that! The cost comes from the fact that we develop some really bad habits that cause ourselves and the rest of the world tremendous suffering.  It is not my point to say stop!  It’s to say that waking up is another possibility, is the present moment exists all that we need to escape from this round.

The core problem is that we are convinced that an illusion is real. The illusion is the idea that a separate self exists, the idea that the personality we call “me” is real.

Everything around us, our work, family, friends, etc reinforces it.

Because we have this error in our thinking and believing, we do all sorts of idiotic things, that appear to be mechanical.

Personally I think we have choice, but because we lack wisdom, and our brain is a type of binary engine, we don’t think creativily or see in a 360 degree panoramic view, we only think we have two choices most of the time, when in reality we have an infinite number of choices and possibilities, most of them better than the two we think we have.

We are convinced, this person, this body-mind process is “me”, and we assert that we exist as a separate entity.

Now, if we call this into question, and begin a process of paying attention in the moment, or can find the reality of the moment, Here and Now, whatever, it’s possible to have an entirely different perception, ergo, that one doesn’t exist in the traditional sense, and the egoic sense of self is a fleeting fancy.

However, this is hard to achieve. We need our egoic identity,to survive in the world. The ego never dies and never disappears. It is a fact, that is always there, and we cannot try to rid ourselves of the reality of it. But, we want to see the truth of it, not destroy it or do some sort of inner violence to ourselves. Most traditions say we need to remove ego. That’s not necessary. Rather it’s much more vital to see it as empty. Even more than that is to get the Zen joke of ego. If we see it as a fiction and grasp the paradoxical humor of our situation, that we and everyone else, are run around by a fiction. It’s tragic and funny at the same time.

To see the tragic sense of our own personal situation is the beginning of self knowledge, to embrace the humorous paradox is the beginning of freedom. But it is possible to be free from it

One could say that this freedom, inner freedom is the only real freedom.  You see if we truly understood what Identification is, we would see we are in prison.

But it’s really very simple to get free. One just has to plant a seed, that grows in a different direction than the rest of the material in our life.   The practice starts when one begins to question, “Who am I?”.

You see everything we are identified with will one day die, or end.  This is the Buddhist idea of Impermanence.  but the idea “Who am I?” is not limited and comes from the infinite.

It is only possible to be non-identified when one has discovered a way to be, live or practice, in Non-Dualistic Reality.But it’s very simple as the “Work of Attention”, as Reality, in the Here and Now is already beyond dualism!  However the art of living beyond dualism is quite another affair.  One could say that if a person could arrange one’s life to live a majority of the time in the present one would be a Master.

But I can say categorically, as one who has made the journey, that if you can discover Reality, then you will feel as though you never really lived before that time.   The discovery of Reality is the next great realm of exploration.

So coming back to the idea of Identification, we live so enmeshed in the Matrix of identification, we have not yet truly experienced Reality.  That is unfortunate.  You see the two things are vastly different.   The analogy of the matrix is quite appropriate!   Many of us have had Matrix moments.  I call this the Singularity experience.

Manifesto: The Work of Attention is beyond Duality

by awareness ~ June 11, 2008

The “Work of Attention”, as Reality, in the Here and Now is to go beyond dualism, beyond conditioning.

To truly “BE” in the Here and Now, is to live in a state beyond the dualistic nature of subject and object, I and thou.

That is … there is …

• There is no You and no Me
• There is no subject, no object
• There is No experiencer and no experience
• There is only this moment, Sunyata, Suchness

That’s Reality in a nutshell. Truth!

The reason there is so much suffering on the planet is our total, abject and complete ignorance of this Fact.

We are not living in the Here and Now. Where we are is No Where. We are Asleep!

The first step to waking up is to recognize that one is asleep.

The world is deeply and thoroughly conditioned, so most beings never recognize this fact.  It is extremely difficult to wake up.

However the consequences of remaining Asleep are dire and come at a very high cost.

This is my core manifesto, as such I won’t comment on it further in this post.

Secrets are hidden in plain sight!

by awareness ~ June 11, 2008

When we start a sincere practice, if we must be honest with ourselves. Honest as in beyond any sort of self-deception. Honesty is the beginning of Objectivity. Most of us, are very rarely truly Objective. Objectivity is one of the hidden doorways to the Self. However the way is hidden within our own matrix of misconceptions.

Practice starts with the Wish to improve oneself, with the wish to know what’s true, the wish to become enlightened.

When we are honest at the barest level, sometimes we see things about ourselves we don’t like. It might be our ideal but not our complete reality. For example we might imagine ourselves to be very compassionate and altruistic. But then we might catch ourselves in a moment where we do something unskillful.

So if we are truly honest we see we have less compassion for ourselves and others than we thought.

At the time the truth is “I have no compassion, no caring” or “I have a small amount, for my family only”. Or even “I have a great amount, that I did not know was there before.”

When we look to SEE, if can we look at ourselves as we truly are, rather than as we would like, or imagine, then we discover a whole new world! We never know what amazing things we might uncover.

If our meditation practice does not reveal this world, then it’s a superficial practice. We might make small strides, but we will be bored silly. Being bored is symptomatic of a disinterested mind lacking serious intent.

Then as our study progresses, when reflecting on ourselves as we are, we see all kinds of bad things about ourselves. Most people give up there, turn on the tube, veg out, check out, whatever. But if we resist the temptation to identify with “the stuff” and if can not label ourselves, see it as “not me” then … there arises a notion, … I forgive Myself!

We become familiar with ourselves in a new way. Once this progresses further one can laugh at oneself.

Once you can laugh at yourself, compassion for others will start to arise spontaneously.

Because the truth of myself, is the same as the truth of another. If I know myself, then I know others, I know all.

That is why the commandant “Know Thyself” from the Temple of Delphi, is most important.

Perhaps it’s not clear to you. Then perhaps you have never tried, or never tried hard enough to study yourself.

Perhaps you don’t know how. The teachings for true self study were previously hidden, but have been available for a number of years. But at another level they don’t make sense to us, until we are truly ready.

Secrets are hidden in plain sight!

The world is in such a sorry state. It’s urgent that more people arrive at thus juncture.

To awaken is to recognize, “before I woke up, I was never truly alive. Now I wish this for myself and for all mankind.”
If we don’t have this sincere wish, “for all mankind” then we had a false experience. It cannot be real, as that is the wish of the Real Self. It is the best test of our understanding.

To wake up is to willingly strip away the “not me”. The fastest way to do that is to do the “Who am I” practice.

the practical nature of Compassion and Selflessness

by awareness ~ June 11, 2008

Our practice of meditation, self inquiry and inner work must be grounded in true Compassion.

Ultimately selflessness is the most practical attitude.

It derives the most benefit or happiness for the individual. One could say it is the pinnacle of self-interest!

Paradoxically, the most practically self interested person, the one most successful at achieving his heart’s desire, has no-self, no ego at all.

Why is this so. If I see the truth of myself, if I “know myself” then recognize my neighbor as myself.
Then I will treat my neighbor as I would like to be treated, with genuine kindness. My neighbor will respond in kind and I will be treated with kindness as well. Because in that person true compassion arises spontaneously.

Who can say why this happens? But I can assure you, it does! You can test it for yourself! Treat others with kindness, and you will be mazed at the results.

The boundless Compassion that means the recognition or discovery that one is in fact connected with all of life.

It is self arising. Only when one has performed Mental Hygiene, and scraped the encrusted calcification and tartar of habit away from the soul, will the beauty, the majesty and inspiration of true Compassion arise, effulgent, spontaneous.

True compassion takes no effort. It is our true nature.
A year after I wrote this original posting, I discovered the Mahamudra teachings were speaking of unbearable compassion.

The term is unbearable compassion highly accurate! The true experience of compassion encompasses a deep empathy for the suffering of all beings.

Empower yourself!

by jacksokol ~ April 27, 2008

Empower yourself!

Tell yourself this from time to time …

Right now, this moment, I confer upon myself the power to make decisions, right or wrong about what is right for me. No one else truly understands what I need!

The seeker has to perform the operations and look for the conditions that will further his growth. He also has to discern obstacles and unhelpful conditions and then rid himself of them.

This discernment is sacred. It’s part of our intuition.

Bad teachers are like bad relationships. They try to destroy our confidence in making decisions. They tell us what decisions to make, and ask for bald acceptance and blind obedience. Generally when we are younger and less confident then we are quite vulnerable to bad teachings, methods and dogmas.

Some schools will always try to keep the student “one down” so as to keep them enthralled (enslaved) to their method.

But this is counter to everything. Real teachers allow you own your own total freedom, not ask you for money, and blind obedience. If someone demands bald acceptance then drop them like a hot rock.

I am a firm proponent of DIY spirituality.  It’s your life, your path.  Never surrender your freewill to anyone.  Buddhism supports the idea of DIY spirituality.

But there are Buddhist cults, just like there are Hindu, Muslim and Christian cults, so watch out.