Saturday, March 14, 2015
Supreme Meditation
Recently, I have been seeing our engagement with Radiant Mind as a gem with three facets or three inseparable aspects: introduction, familiarization, and integration. These three aspects correspond with the traditional Dzogchen formulation of view, meditation, and conduct. In this contemplation, I would like to briefly touch on each of the three aspects and relate them to their Dzogchen counterparts, as the Dzogchen tradition is one of the primary sources that make up “contentless wisdom lineage”.
Introduction. The first precept of Dzogchen is “direct introduction to the nature of mind”, or to our essential Buddha nature. Implicit in this precept is that for direct introduction to take place, there must be recognition of our true nature – a clear seeing of spacious Presence/Awareness. This clear seeing is the View, or the Base, upon which our Radiant Mind engagement is founded. Then, once we have been introduced to our own primordial nature, we return to conscious awareness of it repeatedly, starting at the end of the path over and over again, and finding ourselves resting in complete fulfillment each time we do.
Familiarization. The essence of meditation is to be this aware Presence knowingly. We no longer think of meditation as striving to attain some desired end, such as enlightenment, but instead see it as simply resting in awareness of this, which is always already, timelessly, here. In fact, as Longchenpa says, it is
"Not so much meditation but rather familiarization;
If familiarization becomes the matrix, it is supreme meditation."
(~Tulku Pema Rigtsal, The Great Secret of Mind, p. 168)
Our ‘practice’ is one of becoming more and more familiar with this, with pure Presence-Awareness, and deepening our recognition of what we now know ourselves to be.
Integration. The third aspect has to do with bringing our realization increasingly into our everyday lives. What we are doing here is closing the gap between meditative familiarization and the way we conduct our ordinary activities and relationships in the world. In Dzogchen this is considered the integration of life and spiritual practice, with the idea that your practice and your life are coextensive. Eventually your life becomes completely saturated with your realization and you are able to meet everyday difficulties and challenges with greater composure and equanimity. (Geraldine)
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https://www.youtube.com/watch?v=Fz9FOw9nGPQ
When we get the mind under control no taboos, extreme emotions or thoughts can bind us to react immaturely. We are free as we know to unconditionally accept ourselves and others and let things arise free, abide and vanish in their own right (within reason of course, the obvious: abuse... violence... needs to be dealt with by drawing boundaries, which ultimately do not exist).
Introduction. The first precept of Dzogchen is “direct introduction to the nature of mind”, or to our essential Buddha nature. Implicit in this precept is that for direct introduction to take place, there must be recognition of our true nature – a clear seeing of spacious Presence/Awareness. This clear seeing is the View, or the Base, upon which our Radiant Mind engagement is founded. Then, once we have been introduced to our own primordial nature, we return to conscious awareness of it repeatedly, starting at the end of the path over and over again, and finding ourselves resting in complete fulfillment each time we do.
Familiarization. The essence of meditation is to be this aware Presence knowingly. We no longer think of meditation as striving to attain some desired end, such as enlightenment, but instead see it as simply resting in awareness of this, which is always already, timelessly, here. In fact, as Longchenpa says, it is
"Not so much meditation but rather familiarization;
If familiarization becomes the matrix, it is supreme meditation."
(~Tulku Pema Rigtsal, The Great Secret of Mind, p. 168)
Our ‘practice’ is one of becoming more and more familiar with this, with pure Presence-Awareness, and deepening our recognition of what we now know ourselves to be.
Integration. The third aspect has to do with bringing our realization increasingly into our everyday lives. What we are doing here is closing the gap between meditative familiarization and the way we conduct our ordinary activities and relationships in the world. In Dzogchen this is considered the integration of life and spiritual practice, with the idea that your practice and your life are coextensive. Eventually your life becomes completely saturated with your realization and you are able to meet everyday difficulties and challenges with greater composure and equanimity. (Geraldine)
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Beginners - 5 Vajras of Tibet Yoga with Lama Norbu
When we get the mind under control no taboos, extreme emotions or thoughts can bind us to react immaturely. We are free as we know to unconditionally accept ourselves and others and let things arise free, abide and vanish in their own right (within reason of course, the obvious: abuse... violence... needs to be dealt with by drawing boundaries, which ultimately do not exist).
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