Buddha taught that the proximal causes of suffering are karma and klesha. Karma is the relation between actions and their effects. According to the Buddhist Mahayana it is our intention that determines the character of the effects of our actions. Accordingly, if we have good intentions the effects will be good, and conversely the opposite. But if we look into this deeper we come to ask, “… good or bad for whom?” The karma associated with our actions (deeds, words and thoughts) accrues to ourselves. It is easy to observe that even with the best of intentions we can still cause suffering for others. This is because even the best intentions such as kindness, generosity and compassion can only be expressed by individuals according to their individual levels of consciousness. Continue reading
Posted in Dzogchen, the practice of dzogchen
Tagged buddhism, Buddhist Psycology, dzogchen, emptiness, identity, Lucjan Shila, Padmasambhava, self-realization, spiritual self-observation, the practice of Dzogchen, vajrayana
Spiritual work is the quest for the realization of consummate primordial wholeness. That is to say, to not be realized is to seem to be not-whole, fragmented or, worse than simply fragmented … missing a few pieces. Many people may relate to a special quality possessed by mothers. They are usually the very best finders. When we were searching and searching for a lost item of some kind, and becoming very frustrated, we would call out to our mother in desperation. She would say, “Did you look in the clothes hamper?” or, “Did you look in your school backpack?” If still you could not find the item, she would find it herself, often right where you had previously looked and right where it was supposed to be. Finding the missing ontological pieces whose apparent absence seem to sabotage our realization can have a similar resolution. Often, everything was right where it was supposed to be, but not always. Continue reading
Dzogchen is synonymous with Prajnaparamita when these terms are understood as referring to the fundamental condition of an individual living being. However, by all accounts, Buddha was a very practical man. And so the practice which is associated with the realization of Prajnaparamita follows a very comprehensible curriculum that is incremental and cumulative. Continue reading
Hippocrates refusing a gift from Alexander the Great
After Alexander’s warring days were done he took a solemn vow to bring only happiness to the people of the world. Hippocrates was not impressed.
Unlike most spiritual systems, the Dzogchen approach does not require nor is supported by the taking of vows. For a proper understanding of the Dzogchen method however it is important to know that the taking of vows does not, in any way, contradict the Dzogchen teachings. If Dzogchen practitioners want to take a vow, they are free to do so. And in a somewhat inverse context, becoming a Dzogchen practitioner does not constitute an automatic dissolution of previously taken vows. To be clear about this, we must understand what a vow actually is and how it functions. Continue reading
… Off I fly, careering far
In chase of Pollys, prettier far
Than any of their namesakes are
—The Polymaths and Polyhistors,
Polyglots and all their sisters …
— Thomas Moore
Five causes of insanity:
2. elemental imbalance
4. emotional looping
5. adversarial unseen beings (Tib. sDe-brGyad)
Arriving Only Now
Arriving only now,
After your harrowing journey
Across galaxies of misunderstandings,
and Pinkish afterlight, a star
That exploded five eons ago.
Behold. Light of a non-existent source.
Day is the jaundiced afterlight
Of the non-existent Night, and
Night is the space
Inside the opening arms of a lover
Arriving only now,
This love as the crystal afterlight
Of ineffable surrections*.
May this now, above all radiants,
Be a holding of release.
* Toxicity is the temporal inability of a bio-system to decode and digest certain elements of basic goodness. It is usually misinterpreted as an objectively existing negativity.
* surrections: see, fat jon the ample soul physician
Limitless undefinable spaciousness, consummate autonomic clarity and perpetually radiant wholesomeness are concepts used in Dzogchen teachings. These three concepts, each having multiple layers of meaning, are used in amalgam as a holistic view of objective reality. However, Dzogchen teachings are intended to engender Dzogchen practice, and Dzogchen practice is not based on concepts. So why are there so many concepts being presented? There are three answers. Continue reading
Regarding the Navamsa of Entelechy, I had originally planned to write about each of the aspects explicitly. I’ve changed my mind about that and leave it here with what can be understood as its square root. With a little work you can possibly figure the rest out on your own or, if you’re local, you could learn the remaining details in person.
Take care not to succumb to the quicksand of cynicism.
The unflappable Lord of Secrets has left the porch-light on for us.