Dzogchen Immediate Recognition
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- Опубликовано: 5 окт 2024
- This short video is intended to be a direct "pointing out" of our already enlightened nature. It is the Direct Introduction to Rigpa in Dzogchen and the "Natural State" in Essence Mahamudra. No practices or meditation are needed for this immediate recognition.
You can learn more about my approach from my book "The Natural Bliss of Being" available at Amazon and Kindle Books. Also please visit my website: wayoflight.net
My groups on Facebook: Transparent Being, Dzogchen Discussion, Dzogchen Trekchod, Ati, and Dzogchen Thogal.
My email: ejackpete@yahoo.com
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‘Recognize that you are the knowing in every circumstance’. It’s almost so accessible that the ego denies this. Thank you for this teaching.
Beyond Cause and Effect
The beginning of the Nyingma Dzogchen lineage starts with Garab Dorje, the earliest teacher/master of Dzogchen in the Buddhist lineage:
"Manjushrimitra was born in India. He was a Brahmin, a monastic pandit, learned in the five branches of knowledge, and in ‘all the teachings of cause and effect’. He received pure visions from Manjushri telling him a rare event has occurred, that one Garab Dorje was transmitting a teaching beyond "cause and effect" in a cemetery in Uddiyana and that he should go and receive instruction there.
Manjushrimitra went, but brought along eight other pandits who did not believe there were any teachings beyond "cause and effect". At the cemetery they engaged Garab Dorje in debate and were all soundly defeated.
Manjushrimitra was deeply upset at his doubts and offered to cut off his tongue, but Garab Dorje told him:
“The bliss of self-perfection is beyond any school. Dzogchen (the Great Perfection) is beyond any limits. The teachings of "cause and effect" neglect the natural state, and then try to attain it with effort. Liberate yourself from this attachment.”
This is the most powerful instruction in the Dharma. It's an almost completely lost tradition today. It's lost because this unique and exceedingly powerful teaching that is beyond all notions of "cause and effect" practices, has been hopelessly mixed and polluted by the failed philosophies and practices of lower "cause and effect" vehicles.
The fundamental ignorance regarding "realization" is to see the path and its fruit through a dualistic lens, where the current condition is seen to separate from the fruit. Path and fruit are dualistically seen as two separate moments; "cause" and "effect" are believed to exist separately.
The insight of seeing the inseparability of path and fruit, cause and effect, is itself the primordial, ever-presence of the fruit. When we engage in a causative practice in order to obtain the resulting fruit; by so doing the already existing presence of the fruit is thereby obscured. There is no end to this grasping for the future fruit of enlightenment and the prison of endless practice without release. Isn't this the definition of samsara?
The path and its fruit are separated only by the conceptual constructions claiming their separation.
When “seeing” objects, the seeing has no concept of better or worse objects. All are just “objects seen”. Likewise, when awareness is aware of various emotional states, mental states, self identities, thoughts or perceptions, that awareness has no concept of better or worse. It’s the mind that generates thoughts of better or worse, not the awareness that is like a mirror, which just reflects whatever appears. Awareness has no ability to judge, grasp or reject; only the thinking mind does; and those judgements and thoughts also just appear in the always neutral mirror of awareness.
Here is one of the oldest documented Dzogchen texts that probably dates to the 700's.
Translation of the main text of IOL 594 (from Tun Huang)
The Small Hidden Grain
(sBas pa’i rgum chung)
Homage to the most holy and glorious Kun-tu bzang-po (Samantabhadra)
How much does a deep non-conceptual state , appear as an object of the intellect? The experience of the profound non-conceptual state is of experience, not imagination.
All phenomena are “Buddha Nature". Phenomenal existence does not follow its own independent autonomy. However profound the words one utters, one cannot express the point.
The activities of accumulation of merit, both physical and spiritual, the practice of contemplation, and purification of the samsaric traces, are all snares that entangle us. Intangible space cannot be modified.
Sitting up with legs crossed, all physical adjustment, derives from attachment to the body. Formless space cannot be modified.
That which exists from the beginning, like space does not sit up with legs crossed.
Just as the true nature of oneself remains in a space-like state, it is the basis for transforming into the Basic Space of Reality. So is the Basic Space of Reality the basic nature of Enlightenment.
The Nature of Mind that has no roots, beginning or end, cannot be searched for and found. It is like space.
The unborn Enlightenment, is not dependent on "cause and effect". The most profound precept, the “Small hidden grain”, the key to the scriptures and precepts. The end."
Wow, so deep!
I feel like I have reached the end of seeking.
@@rheadeshmukh-ez1wi wish you so ! Most important is notion that mind is like space because it mean that space itself is looking through our eyes ! To understand this point is crucial .! All best.
This is so simple! I don't need to watch another video or read another book - although it may happen :-)
Thank you so much.
All activity.. even cleaning toilets and dying of cancer are equally the pure display of Buddha Mind.
Well, beautifully said but less than zero proofs
One time I took psychedelics and I tried to eat my plate of food but I couldn't because it was the lord. Then I looked at a random object and it was also the lord. Then I noticed the space between me and things was the lord. I looked at the toilet, and it was the lord. I was raised Catholic.
Thank you very much pointing out Rigpa, a feeling of relief arose, such peace, I shall dedicate this to all beings
Observe the observer. Your mind has a mind of it’s own.
That's impossible, because the observer is the observed, there is only one !
@@rjbullock
What is “It”?
(the opinions expressed below are merely my own conjectures from deeply investigating “It” for over 55 years, which each mind has to investigate for itself without belief or faith)
The “It” refers to the universe as energy, objects AND that which knows and experiences the existence of those energies and objects.
If the universe was a tv show, we would say there are only fluctuating pixels.
In earlier physics we could say the universe is only atoms in fluctuation.
Currently in physics, the Standard Model states everything, every movement are fluctuating quantum fields.
However, quantum mechanics necessitated some form of consciousness being necessary to observe and measure “It”, revealing the nature of the universe as being a subjective project of relative perspective; not something objectively and independently existing by nature.
Neuroscience sees our cognitive life as being only various fluctuations of neurological bio-chemistry, and the physical universe being electro-chemical in nature.
But interestingly, both physics and Advaita Vedanta insist both the observed objects as well as the observing subjects, must be of the same “stuff”.
Physics sees the “stuff” as atoms of which both the observer as a human body and observing brain as well as the observed objects and the apparatus used for the observing, are all just atoms. This view is mechanically “non-dual”.
However, Advaita Vedanta sees the “stuff” as being not atoms, but a Consciousness called Brahman; the observing subject is Brahman as well as the perceived appearances.
Mahamudra sees “It” the same as Advaita, but instead of calling “It” Brahman, it calls “It” Dharmakaya; like ocean and waves.
Zen also sees it the same but calls “It” Buddha Nature; the single same Buddha Nature but with varying names and labels.
The Taoists call “It”, the Tao.
The Sufis call “It”, Allah, the Deity.
These various labels for “It”, all offer subtle nuances which differentiate each tradition from each other slightly.
But all agree, you are “It”, and “It” is everything else as well. That’s seen to be true from here also.
“It” is the body, people, creatures, forms, objects, energies, good thoughts, bad thoughts, delusions, traumas, dreams, daydreams, hallucinations, self-identities, ego, emotions, sensations, perceptions, mental states, states of rigpa, wisdoms or yeshe, cancer, Alzheimers, Covid, shoes and excrement; just to scratch the surface of how “It” manifests or exists.
There is only a single “It”, no second or other “It’s”. The “me” and “you” are both the same “It”, like a single large lump of clay becomes all the many pots.
The problem with the metaphysics of Dzogchen and Kashmiri Shaivism, as I see it, is that they seem to err on the side of extreme solipsism; by stating the individual is a permanent projector of their own universe. The individual is not considered to be a mere interdependent manifestation of a monistic Whole. However there is also no dualism in either system, because everything is your own projected manifestation. But the benefit of these two systems is the crystal clear clarification of what the empty and aware nature of our consciousness actually is. And the detriment seems to be that the notion of rigpa or Shiva as being “individual”, remains untouched. This type of non-dualism would demand a total solipsism in order to support its being a non-dual view, in my opinion.
I would say it’s only the “mind” as a mental self, which “seems” individual; however the mind and everything else is inextricably part of an infinitely large, interdependent web of mutually defining and supporting contingencies.
Dzogchen correctly sees the nature of reality to be:
1. Empty (without duration) and primordially pure
2. Cognitively Conscious
3. Manifesting as infinite types of textured experiences
All phenomena, including whether as subjects or objects, simultaneously have these three inseparable characteristics.
A remaining question could be, is there any kind of back-ground awareness which remains untouched in the Advaita type view of non-duality?
There is, it’s the all pervasive context of cognitive emptiness which manifests continuously AS the duration-less content of all ungraspable experience.
There is only “It” happening and “It” unfolds according to its own laws or nature. The “It” never changes no matter Its current disguise. There is no “other” and no other causative agents of action.
Looking within our consciousness itself, the deepest and most mysterious nature of “It”, is fully accessible and knowable; because you ARE “It”!
Dogen Zenji recommended zazen shikentaza as one’s best place for such research; where its discovered that the one doing the research is the same one being researched.
Great direct introduction, Jackson! Thanks, as usual, for the concise, elegant, simplicity.
I consider myself a spiritual person and I have some experience with Buddhism. I mostly hear everyone talk about awareness but I've not heard people talk about the knowing. Something to experiment with. Thanks!
"O my Lord, how shall we reach unto Thee?" And the answer came, "Leave thyself behind, and then approach Me." -Baha'u'llah
"Probing all arising back to its origin, you can solve the problem of clinging and hating and get them to leave you alone. Everything comes back to and arises from the one who knows." Ajahn Chah, from A Still Forest Pool
"So, we must train this mind to hear the Dhamma, to cultivate the Buddho, the clear and radiant awareness; that which exists, above and beyond the ordinary mind and knows all that goes on within it. This is why we meditate on the word 'Buddho', so that we can know the mind beyond the mind. Just observe all the mind's movement, whether good or bad, until the one who knows realizes the mind is simply mind, not a self or a person." Ajahn Chah
"Q: During the meditation period one just sits and thinks of one’s presence.
M: Not as an individual sitting, but the sense of presence without words. Meditate on that which knows you are sitting here." Nisargadatta
we are that Knowing Awareness in any and every circumstance, so simple and so beautiful too:} abundant gratitude to you Jackson {and to all your teachers }
+FindThe1Truth Since there is no "we" and to define "we" as "nothing" or "non-existence" means to define it and "make it be", Buddha said "neither this nor that" - which would refer to rigpa. Because rigpa cannot be altered by the experiences we have, including idea that there is "we" or that there is no "we". Eh?
Infinite gratitude for these classic videos which I watch and over and over. 😎🙏🏻 Every time is fresh. Every moment anew.
Finally, a very clear explanation that I can understand. Thank you!
You understand, but it gives you absolutely nothing.
Thank you, Jackson, for your crystal clear explanation! I am new to this wonderful understanding, and found your presentation brilliant! Alex (Brisbane, Australia)
Glad you "got it"! Please visit my website at:
www.wayoflight.net
Timelessly Here.... I remember that forest, smiling, I know this dream to be so. Gracias Jax.
Your comment is my favorite. It brings me up a few rungs to a familiar place. A place that can get lost in the mix of daily interferences. Merci.
Miss you!!! (Steve died recently)
Dzogchen Retreat in Bali, Oct. 23-28.
I will be teaching Dzogchen in Bali in October. I will also be teaching advanced teachings such as thogal and Yangti, as well as offering the “pointing out” instructions so that all may finally realize liberation from all forms of personal suffering.
Email me at:
ejackpete@yahoo.com
for all the details.
🙏 Jackson
Who are you between dreams?
Imagine at night that you find yourself in a dream facing a tiger, you are in complete fear. Then suddenly the dream ceases and you are not in the dream nor awake, and no new dream has yet started. There is not even the consciousness of you being present.
Then suddenly a new dream starts and you are mountain climbing. The view is beautiful and you feel serene. Then the dream ceases . There is no longer any "you" or sense of presence; just an empty blank, not noticed. Then the next dream arises...
Between the dreams no continuing self carried over from the dream into the empty blank moment between the dreams. When the next dream started a completely new self appeared that had no connection to the previous self. That self lasted only as long as each dream.
Likewise during our "waking" day, a complete sense of self as who we seem to be, is arising and completely disappearing in every second. There is no continuing "you" as an entity that is continuing from moment to moment. Each moment is a new daydream "me" unconnected to the previous momentary "me". There is no self identity that continues from moment to moment nor from lifetime to life time. But because the moments of the "me" projection occur so closely together, the mind creates the illusion of a continuing "me".
When we sit in quiet meditation, and just observe the mental activity, it's possible to notice how the "me" is just the current thought "me", with no single "me" as a continuing entity bridging the gaps between the "me" thoughts. This is noticed when the mind's activity slows way down naturally.
By recognizing the non-existence of a continuing "me", nothing could exist as "mine". Which "me" do things belong to if no "me" actually exists in time, as an owner? Who owns the "karma"? What karma? If the "me" is just a momentary inanimate thought with no autonomy and no duration, "who" ever did anything?
Seeing this clearly; hasn't samsara lost its foundation completely?
Seeing this clearly, who is there to enter nirvana?
Finding no one to be in, or ever had been in samsara, and not finding anyone remaining to enter nirvana; what greater nirvana could there be?
+Jackson Peterson When you say "There is no longer any 'you' or sense of presence, just an empty blank, not noticed", what is that? When I have seen/understood that there is no 'me', there is still 'this', this whatever it is that cannot be described but is 'here' - but you seem to be saying that there is nothing existing here?
Is that what you mean? Would you clarify please? Thank you.
This comment has really helped my understanding. Thank you
Boom, thank you.
Thank you for the ENTIRE pointing. Complete. If one merely contemplates this, one will dissolve into...
@@gordonj5 If you look up part of this quote, you can probably find the rest, and he does go into more detail.
"Edward Muzika: THIS IS THE CENTRAL QUESTION AND DILEMMA OF ALL JNANA TEACHINGS, ZEN, ADVAITA, ETC.
Not one in 10,000 gets this as the central problem. Listen carefully.
This is what I first wrote when I lost identification with the body and I saw waking consciousness ― I Am ― come and go:
"I am That who is aware of the coming and going of I Am, of Consciousness."
"I am even before this knowledge."
"I have no attributes; I am before and beyond all attributes, including knowing and not knowing."
....
You are That who is aware of being, and then of not-being.
Being and Not Being arise in you. You are That who is aware of their coming and going.
....
The knowledge that you are not that which comes and goes is the first liberation. What you are is unknowable as an object.
...
As of now, just take the position of the witness of the coming and going and recognize you are even beyond the knowledge that you are beyond Consciousness. If you do not see this immediately, ponder it carefully, day after day until the knowledge comes."
Out of Body Experience: OBE
Everything I will be describing in this text is how it appears from the Sambhogakaya perspective. The Sambhogakaya is one of the two form bodies (rupakaya). Sambhogakaya is the most subtle dimension of energetic Light, known as the luminosity of the Mind of Clear Light.
Our consciousness at this level is appearing as a transparent sphere (thigle) of Clear Light, like an indestructible “rigpa deity” localized in association with a material body.
Around the time of birth it locks into the energy field of a baby, as it’s future vehicle for that lifetime.
It can experience the brain’s holographic mind movies and holographic identities as though they were its own. That’s the fundamental confusion.
However, it may have a most fortunate experience of separating from the body, brain and the brain’s mind movies, during a lifetime, known as an “out of body experience”.
During the OBE it clearly recovers its own identity as being separate from the body and its brain generated identities (egoic self images). This always occurs at the death of the body.
Dzogchen and Tibetan Buddhism have methodologies for being able to have a real OBE during one’s lifetime. Those methods are called “phowa”, the methods for “transfer of consciousness (shes pa)” out of the body while still living. The exiting through the fontanelle is also used in Taoist yoga and Chinese Chan (Zen).
All phowa practitioners are trained to exit momentarily out of the top of the skull at the fontanelle. Dzogchenpas also can exit directly out the Clear Light channel (Kati) at the “eyes”. This can happen during thogal practice as well.
I had a very clear OBE in 1970, which I describe in my book:
“While living in Copenhagen, one day in 1970 I had just finished a meditation session and was walking back to my office in the same building where I worked. It was midday and most people were out to lunch. I was in a very relaxed state and was clear minded as I walked down the hallway to my office. Between the hallway and my office was a large reception area. As I began walking across the reception area, I suddenly noticed that my consciousness had moved out of my body in a full out-of-body experience. I had never experienced anything like that before. It was as though I was a sphere of knowing awareness floating across the room. I could see everything clearly and with a 360-degree periphery from my perspective, outside of the body. It seemed as though I was a bodiless ghost. I could see above me, below me, behind me, and in front all at the same time. I was approximately fifteen feet in front of my body as it continued to walk toward my office on the far side of the reception area. As I was floating toward my office, I suddenly felt as though I was in a metallic cage, looking through the bars as though I was in a jail cell. I could feel the temperature of the metal and sensed something like a metallic taste, even though I was without a mouth. I was confused and suddenly didn’t know where I was. In a moment of orienting myself, I noticed that I had floated over the reception desk. It had three stacked metallic mesh in-baskets for holding mail. I had floated into the middle of the in-baskets and perceived their metallic substance. It was an amazing experience to feel something so directly and without a body. I noticed my body was behind me and still walking in the direction of my office. Spontaneously I floated back into my head and was looking out of my body’s eyes again. I opened the door to my office and walked in. I bent over to set my briefcase on the floor. As my body stood up, my consciousness stayed at the level of my waist or a little lower by my briefcase. I sensed this giant form lurching over me from above. As I oriented my perception upward, I noticed that it was my own body. I was out of my body again. I slowly floated back into my head and sat down at my desk. I remained in my body for the rest of the day. But the most amazing aspect was the fact that I now had total certainty that I, as conscious awareness, was not my body. It was as though my body was an automobile that I simply stepped out of for a few moments. This is the point where I came to know that I was not a physical body, but that I was indeed a spiritual being not subject to death. It seemed that I was a ball or sphere of clear, transparent awareness or consciousness, without any mass, solidity, or border. I was complete with my mind and sense of being myself but bodiless.”
Our consciousness gets entangled with the holograms generated by the brain. Those holograms are all about survival as a body.
Our own mind of rigpa has a much deeper capacity which includes all the aspects of ESP, clairvoyance, higher wisdoms, telepathy and synchronicity. As our indestructible rigpa consciousness, who we actually are, we know lifetimes of experiences to be fun or sport, like children’s games.
But as long as our mind is identified with the brain’s thoughts, holographic images and brain generated self-identities, the fun, joy and sport of life, become suffering, frustration and an always present, impending fear of death. A single OBE can bring total and instant relief.
Longchenpa wrote:
“This awareness (rigpa)- Buddha Nature- is enmeshed in the physical body, and so the term “an embodied being” is used: It is enmeshed in the net of ordinary mind- [brain activity] The eight avenues of consciousness [eight patterns of brain activity] - and so the term “ordinary being” is used; it is overlaid with karma and habit patterns [brain activity] , and the term “an obscured being” is used; its obscured by what is by nature a state of non-recognition [due to brain activity] , and so the term “a benighted being” is used….Thus, primordial basic space as naturally occurring timeless awareness- Buddha Nature, completely permeates the body.”
I have been so curios about OBE. I really would like to have this experience, so that I could no more fear death. I would like to do phowa practice. I went to 3 Dzogchen retreats with Master Namkhai Norbu. I practice Pure Land Buddhism. Thank you.
I would like to have an OBE. What can I practice ?
benighted being” is used….Thus, primordial basic space as naturally occurring timeless awareness- Buddha Nature, completely permeates the body.” wonder-ful!
As our indestructible rigpa consciousness, who we actually are, we know lifetimes of experiences to be fun or sport, like children’s games.
But as long as our mind is identified with the brain’s thoughts, holographic images and brain generated self-identities, the fun, joy and sport of life, become suffering, frustration and an always present, impending fear of death. A single OBE can bring total and instant relief.
A nice video Jackson. I always find it amazing what a wonderful tool the mind is. That it can process relatively fixed and relatively non fixed form at the same time and know that they are one and the same being.
a great, clear teaching. thank you !
Wonderfully clear and simple explanation, thank you! It's like someone tapping me on the shoulder and saying "remember that thing?" :)
It's very easy to forget this "thing" and get caught up in the world. I realize now it's been several years since I was last here.
The Myth of Personal Autonomy
In a dream at night does your dreamed self have the free will to focus its attention on a dreamed tiger or not? Or is everything as the dreamed content and the activities of the dream characters, fully choreographed by the dreaming mind?
In other words the dreaming mind is generating a self with its “attention on a dreamed tiger” or not. The dreamed self has no choice of its own. The subconscious mind is doing it all. Puppets only reflect the actions of the puppeteer.
Likewise your daytime self has no ability to put its attention upon anything or not. When attention moves to some topic your subconscious is generating “you with its attention on a topic”. There is no free standing self that has any autonomy at all. However, the subconscious mind is projecting your self entity with the feeling that “it” is shifting its attention from this to that.
This also applies to all choice making, decisions and motivations that instigate actions and behaviors. This is the daydream of being an independent, autonomous self existing in a pre-existing world; samsara.
Let’s say “you” are worried that your rent may go up significantly on your apartment next year. You heard this from a neighbor. That thought which keeps haunting you late at night, is being projected by the subconscious. But also, the self as “you”, worrying with this thought, is also a projection of the subconscious mind. There is no actual problem at this time, except this thought “about rent”. There is also no self experiencing this problematic thought, except as the one projected by the subconscious mind. Both the “problem” and the self which has the problem, are merely subconscious projections of mind. Neither are real, just like in a dream.
However, the subconscious mind can suddenly cease projecting the thought about future rent. But more importantly, the subconscious mind can suddenly cease projecting the self that had the problematic thought. This is the moment the Buddha described as “Anatta”, no self. He saw that the “self” suffering in its inner world of stress and problems, didn’t exist; it was just a projection of his subconscious mind.
The Buddha’s subconscious mind ceased generating a psychological self entity; a “me”. This is the great liberation where no one was liberated, because the one who sought liberation, just vanished or ceased being generated.
So then, what is this all powerful subconscious mind that seems to be running and controlling the show? In Dzogchen, this subconscious mind is called “Kunje Gyalpo”, the All Creating Monarch; rigpa. When the subconscious mind, Kunje Gyalpo, ceases projecting the illusory self as “you”, it then spontaneously flashes upon its own identity knowingly. That is called “yeshe”, primordial wisdom.
Since the self has ceased being generated, no one remains to ask “how do I now stabilize my own absence”? 😉🙏
Wasn t the realization of Buddha saying like there isn t something out of wich this originates?
I mean i come from a vedanta framework and what you say is a lot reconciliable with vedanta, but not so much with theravada as i know it
Pristine awareness ( Rigpa ) is beyond subject and object of knowing and knower
Dzogchen Simplified
Rigpa Awareness is like vast empty space; an aware, non-dependent space that never moves or changes.
Notice this Aware Mind in which all your night dreams, day dreams, self identities, emotions, life incarnations, samsara, perceptions and thoughts appear and disappear, while it remains as their unchanging host.
so, rigpa, as the primordial ground of all appearances is also the vast, unchangeable space out of which experiences like the above mentioned OBE arise ... .
Giggle! You look like a slightly younger version of my landlord! From now on when I see him, I'll think of Dzogchen! Thanks!
Loved the video, Jackson, and the whole retreat material
It "clicked" something into place
Thanks for sharing this, Jackson. 🙏
Absolutely spot on! Thanks for uploading this gem.
Thank you. Beautifully explained.
It easy to simply be aware.
Jackson Peterson its effortless
🙏🏻🙏🏻🙏🏻
really very good. it's what tenzin wangyal said at a retreat but yours is slightly more Westernized so it was well worth listening to. Hearing slightly different descriptions of it is mose helpful
Good!😁
That strong clear knowing seems at its peak contemplating itself I AM
No.. that would be ego contemplating I am.
Thank you so much Jacson !
♥️♥️♥️
XLNT video-clip!!! Simply,says It!
('Who'/what are You between 2 thoghts ;) ??)
very helpful, thank you…. no observer knowing, just knowing
Thank you so much for this. Perfect:-)
Primordial Liberation:
Context and Content
All the “direct path” teachings claim that one’s actual nature is an immaterial, knowing quality of awareness, which never changes, never dies, like empty space; which has no mind, no memory, no thoughts, no form and is not energetic. It also has no defects, can’t be damaged, can’t be improved, can’t forget itself, and can’t be known by anything other than itself.
Now consider, for example only, that this awareness is like a transparent, empty, crystal clear, sphere or ball, provisionally located in the center of one’s skull. It knows and is always empty, yet cognitively present.
It’s like a crystal glass ball in which all sorts of colored reflections appear within it, yet not affecting the glass sphere in any way, like the reflections appearing in a mirror have no affect upon the mirror, yet the reflections require the mirror in order to be visibly manifest.
Now let’s modernize our example to where the crystal ball is like a TV, and where the interior appearing reflections are the tv shows appearing within the TV.
The TV “hosts” the tv shows while not being affected by them in any way. In this case the TV is within the skull and the tv shows are the thoughts, images, daydreams, night dreams, sounds, all sensory perceptions, imagination, stories and the personal self-identity and personality (the lead actor) appearing within this pure Consciousness.
The fundamental nature of the TV is its absolute emptiness, which allows it to host all appearances generated by the subconscious mind whether from the external world via the sensory organs or whether as generated from internal memory.
Yet not only is it empty but it is cognitively knowing and aware as a timeless, unchanging presence of awareness.
You are this timeless, empty, hosting presence; not the tv shows nor the personal identity as the central character being featured in the mind, felt as “I” and “me”.
When this is pointed out or cognized, suddenly, seeming miraculously, the identity shifts from being the ever changing character starring in the mental tv show, to being the TV itself as the unchanging, empty awareness hosting the tv shows! It’s a WOW moment!!!
You are the unchanging, empty, hosting “context”, where all perceived phenomena and mental appearances are the ever-changing “content”!
Three useful video examples:
ruclips.net/video/aJRfCLZiCUY/видео.html
In this following video the term “rigpa” is Tibetan for this unchanging, crystal clear Awareness Mind (you):
ruclips.net/video/3vQHpfzQfBE/видео.html
Finally, a pointing out instruction as done in Tibetan Dzogchen traditions:
ruclips.net/video/zJ6nS-kkoyE/видео.html
Any “aha!” Or WOW!!! moments happen out there? 🤷♂️🙏
Javier,
I mention that the "knowing" is the known, not an observer of a known. Listen again.
I was under the impression that even emptiness itself is empty - that it doesn't constitute some final abode or fundamental essence. The cornerstone of Buddhist non-dualism is rejecting the extremes of eternalism and nihilism, yet even the most supposedly realized people of the supposedly purest traditions are so ready to shift the identity from some 'small self' (ego) to some 'big self' (awareness/knowing). There's no reason for anything else to take its place when the delusion created from thinking in terms of substantial essence ceases. Surely that lack of sticky thinking is original freedom?
you might be on to something. but idk it seems we truly are this 'big self' (awareness/knowing) in ultimate reality. the small self (ego) has been created, and should/shall vanish. the 'big self' is just what is there after the created illusion of small self (ego) has gone away. peace to you.
I am that , through which , if it is known, everything else becomes known !
This seeking, this confused mind that wants to know, this is Buddha.
Lately the knowing gets the message of being the knowing is known over and over and knowing again
Jill, "It" is everything that appears.
+Jackson Peterson Thanks Jackson. Didn't see your reply earlier, I was watching your video, 'Realising No Self'. Thank you for the beautiful clarity of your videos. It was nice to hear you talk about LU. After many paths and teachings, LU really got me to see no self. Now it's maturing! :-D
Jill. There are many western 'teachers,' many may have gained some insights into awakening, yet still carry the burden of ego. It is vital for anyone new to spiritual paths, to beware of those who have an agenda to push. Especially those of a dogmatic and intellectual persuasion. You will know your guru, he or she will be more humbler than you. Avoid those who find fault or try to trip you up. And all those who have run a spiritual bushiness.
Thank you 💕
It's like I'm a 4D lizard who pretends to be stuff. My skin is everywhere.
Seems like knowing and awareness are being used here to mean the same thing - I have also heard it described as the witness
Jill, the basic Ground of Being is always present but it's not a "you" as a presence but is the non-experienceable Emptiness from which everything and all states of consciousness arise from. It can't be "experienced". It's "behind" all experience.
+Jackson Peterson Thanks, Jackson. So....that is the knowing or happening that just IS with no subject or object?
So you don't need any view just tune into knowing (Rigpa, "Natural State")? I've been practicing vipassana pretty intensively over these past 5 years. I've spent about 4 months of that time on retreat and there is just this sense that I am heading more in the direction of this video.
+TheUniverseWorks There is actually no direction to head in Dzogchen Ati. All reference points, (when you simply rest in awareness) reveal themselves as relative and recognition opens into liberation as freedom from constrictions that one normally finds by exclusively identifying with habitual reference points as if they are "absolutes".
Recognition is the primary point and the initial key. So, as was noted in the video, consider the essence and heart of the matter as pure, simple suchness as if each and every experience, without exception, is the transmission of it in itself--which it is indeed. Within that, in-built meaning is supplied as the experience itself.
Any other practice at all, be it in the Dzogchen lineages, or other methods, is a secondary practice and you do those in relation to your acumen, proclivities and the immediate needs of the circumstances. That way, causality can resolve without any cognitive dissonance in relation to the appearances in the panoramic display of awareness.
Calming the mind and practicing mindfulness can be helpful in that relaxation into your true nature assists in integrating the recognition that is only here and now as you remove doubt and continue as the vast and luminous nature of mind in itself. When you recognize your true disposition, you can easily understand the nature of distraction.
Hope that was more helpful than not. Oh, and you are already there, never left it, and won't be leaving it, ever.
Tashi Delek
It's Keith Dowman who speaks at the beginning.
No, it’s Sven from Sweden.,
I have a problem with this simple philosophy (also called nonduality, or advaita vedanta), and at the heart is the word "recognize". I have known for years that pure consciousness, pure awareness is my own nature, and is the nature of reality. I have known this intellectually. But as a feeling it is a fleeting insight, not a timeless reality, and does not transform my life into freedom from limitations or suffering. How do I reconcile the claim that meditation or other practices are not needed, when year after year goes by with life failing to realize or recognize that I am only knowingness, free of conditioning? I see all the Tony Parsons type teachers, like Peterson, as confusing, since their teaching does not accord with the actual experience of 7 billion people (including me), and does not even offer a path to awaken fully and permanently, but instead denies that such a path exists, since supposedly the goal is already here and fully realized.
Primordial Liberation:
Context and Content
All the “direct path” teachings claim that one’s actual nature is an immaterial, knowing quality of awareness, which never changes, never dies, like empty space; which has no mind, no memory, no thoughts, no form and is not energetic. It also has no defects, can’t be damaged, can’t be improved, can’t forget itself, and can’t be known by anything other than itself.
Now consider, for example only, that this awareness is like a transparent, empty, crystal clear, sphere or ball, provisionally located in the center of one’s skull. It knows and is always empty, yet cognitively present.
It’s like a crystal glass ball in which all sorts of colored reflections appear within it, yet not affecting the glass sphere in any way, like the reflections appearing in a mirror have no affect upon the mirror, yet the reflections require the mirror in order to be visibly manifest.
Now let’s modernize our example to where the crystal ball is like a TV, and where the interior appearing reflections are the tv shows appearing within the TV.
The TV “hosts” the tv shows while not being affected by them in any way. In this case the TV is within the skull and the tv shows are the thoughts, images, daydreams, night dreams, sounds, all sensory perceptions, imagination, stories and the personal self-identity and personality (the lead actor) appearing within this pure Consciousness.
The fundamental nature of the TV is its absolute emptiness, which allows it to host all appearances generated by the subconscious mind whether from the external world via the sensory organs or whether as generated from internal memory.
Yet not only is it empty but it is cognitively knowing and aware as a timeless, unchanging presence of awareness.
You are this timeless, empty, hosting presence; not the tv shows nor the personal identity as the central character being featured in the mind, felt as “I” and “me”.
When this is pointed out or cognized, suddenly, seeming miraculously, the identity shifts from being the ever changing character starring in the mental tv show, to being the TV itself as the unchanging, empty awareness hosting the tv shows! It’s a WOW moment!!!
You are the unchanging, empty, hosting “context”, where all perceived phenomena and mental appearances are the ever-changing “content”!
Three useful video examples:
ruclips.net/video/aJRfCLZiCUY/видео.html
In this following video the term “rigpa” is Tibetan for this unchanging, crystal clear Awareness Mind (you):
ruclips.net/video/3vQHpfzQfBE/видео.html
Finally, a pointing out instruction as done in Tibetan Dzogchen traditions:
ruclips.net/video/zJ6nS-kkoyE/видео.html
Any “aha!” Or WOW!!! moments happen out there? 🤷♂️🙏
@@ejackpete3 I don't have time to read posts this long, but I did scan it quickly. The beginning part is absolutely correct in its description of pure awareness, which is the only reality that exists. However, then you introduce a pure crystal sphere located in the head, which contradicts everything you wrote. Awareness is not localized, in the head or anywhere else in space, since space itself is manifested in unbounded awareness. If you have a problem with your definition of pure awareness, can you describe what that problem is? By simply following a nonduality teacher (Rupert Spira and Mooji are excellent for this) , you can have your own direct experience and verify the definition for yourself. I often have the clear experience of pure awareness, and so can you. It is not a theory or an intellectual understanding only. It can be verified in your own consciousness any time you wish, just by following the excellent pointings of nonduality teachers. There is no need to search or be frustrated, or to invent your own concepts out of imagination.
The "knowing" of which you speak is identical to that characteristic of experiencing in the Direct Path if I'm not mistaken. And the substratum of Awareness that underlies that would then be akin to Rigpa, yes?
Here is what the most respected authority on Dzogchen says:
Longchenpa clarifies the Dzogchen view:
"Because Awareness (Rigpa) has no finite essence, and because suchness and deliberate activity are mutually exclusive, and because Awareness is already timelessly and spontaneously present, nothing need be done concerning levels of realization on which to train, spiritual paths to traverse, mandalas to visualize, empowerments to be bestowed, paths to cultivate in meditation, samaya to uphold, enlightened activities to accomplish, and so forth. This is because there is no need to accomplish anew what is already timelessly and spontaneously accomplished. If there were such need, it would be inappropriate to use the conventional designation "spontaneously present and uncompounded." And it would follow that dharmakaya was subject to destruction, because it would be compounded, and this because it would be created by causes and conditions." (practices etc.) Longchenpa, Choying Dzod, A Treasure Trove of Scriptural Transmission, page 120, first paragraph. Padma Publications.
Page 190: first main paragraph:
Longchenpa writes: "Since all phenomena are timelessly free, nothing need be done to free them anew through realization."
Next paragraph: "
“Even the thought that freedom comes about through “direct introduction” is deluded. One strives to free this essence from whatever binds it, but nothing need be done to free it, for unobstructed Awareness, which has never existed as anything whatsoever, does not entail any duality of something to be realized and someone to realize it. There is equalness because nothing is improved by realization or worsened by it's absence, so there is no need for any adventitious realization. And because there never has existed anything to realize- for the ultimate nature of phenomena is beyond ordinary consciousness- to speak of realization on even the relative level is nothing but deluded. What can be shown at this point is the transcendence of view and meditation, in which nothing need be done regarding realization, nothing need be “directly introduced”, and no state of meditation need be cultivated. So there is the expression 'it is irrelevant whether or not one has realization'."
Longchenpa:
All is Perfect!
"Perfection in awakened mind” refers to the fact that all phenomena- all appearances and possibilities-regardless of’ how they manifest, whether perceived as pure or impure, are fundamentally subsumed within the scope of naturally occurring timeless awareness, arise within that scope, and abide within that scope. The situation is similar to the way in which a person’s state of sleep, and the various dream images that manifest therein, are subsumed with in the scope of that person’s awareness, arise within that scope, and are dependent on that scope. And so there is perfection in mind itself, awakened mind."
Longchenpa discusses whether some may need to do practices if they haven’t realized rigpa awareness:
"They may ask whether, even so, we still need to do these things (practices), because we have not yet reached that level?”
“This is our reply: Kye, unfortunate ones! Going from one place to another does not exist. Since there is no going, there is no reaching. What you are doing is ludicrous! It is like trying to go somewhere else than where you are in order to look for yourselves. According to our scriptures, people like you have only superficial understanding, and the way you live is a disgrace! "
Longchenpa:
"Awareness abides as the aspect which is aware under any and all circumstances, and so occurs naturally, without transition or change."
Longchenpa wrote in his Choying Dzod:
"There is only awareness, pure in being free of adventitious distortions; there is no essence of buddhahood other than this -mind itself; nothing to seek through causes or conditions, effort or achievement, because the term "buddhahood" is being used merely to describe pure awareness." P. 84
"So once you rest in awareness, to then make an effort or engage in view and meditation is beside the point and will lead to error and obscuration" P. 85
"But in actuality, the intrinsic awareness of Dzogchen is not produced or initiated by causes and conditions, for the potential of pure being and primal awareness is intrinsically present and manifests spontaneously."
Tulku Pema Rigtsal
“Natural great perfection, the essence of utterly lucid basic space, is naturally occurring timeless awareness. Since it involves neither cause nor effect, neither something to develop nor an agent to develop it, nor any attendant conditions, it is timelessly present such that its nature is like that of space."
Longchenpa, “The Philosophical Systems” (p.305)
In The Heart-Essence of Vimalamitra, Longchenpa says,
"It is taught by the Lama Vimalamitra, that buddha will never be attained on the paths of the nine graduated approaches by engaging in their view, meditation, and conduct. Why not? Because in the views of the nine approaches, there is only intellectual conjecture that is sometimes convincing and sometimes not, but which can never induce the naked essence."
Rigtsal, Tulku Pema (2013-02-19). The Great Secret of Mind: Special Instructions on the Nonduality of Dzogchen (p. 119). Snow Lion. Kindle Edition.
"Until we realize that intrinsic awareness is already present, we must understand that striving to generate that awareness is a wrong path." Rigtsal, Tulku Pema
Well said, may many benefit!
I'd like to ask a question, but let met see if I have this right:
The idea is if we can recognize that we are: < that which is aware of the contents of consciousness >, then we will have recognized our true nature. We are the awareness that is aware of all things that appear in consciousness. This basic awareness is never changed by what it knows: that which is aware of sadness or joy does not become sad or happy. It simply is, and needs nothing, perpetually free from the endless changes of life.
That's what it seems to me that you are saying, and what I have found from reading other practitioners (Adyashanti, Joseph Goldstein etc).
My question is: how do I make contact with this awareness. In my meditation (mindfulness of breath), I've been able to get the thinking mind to slow to a trickle, so that all I'm experiencing is sensory awareness. This is more still than ordinary experience, but my feeling of self or ego remains. This ego becomes reduced, less powerful, but doesn't go away.
What your're saying, I think, is that there is a way to recognize the nondual awareness DIRECTLY, without spending huge amounts of time eroding the ego away through breath or other practices.
How to do this? What does one do with one's attention to recognize pure awareness directly?
Have you read my book?
Here we go again.
I need to get back into practice
The Search is Over!
Cornered at last with no place to hide!
In Dzogchen, Essence Mahamudra and Zen, the goal is taught to be fully and completely existing in its ultimate condition already, even before any seeking or practice has begun. This means no practice or further recognition is necessary.
In order for empty space to be empty space, no further enhancements are necessary. Space is already space. Space doesn't need to realize that it is space before it can be space.
Likewise our perceptual capacity to see automatically "sees" the moment our eyes are open. We don't have to do something further to get "seeing" to happen. Seeing as a function is there by default already.
When "seeing", the "seeing" doesn't label, name or judge the seen. It just remains a very naked seeing with no additional functions possible.
Awareness or knowing is the same; our awareness is just an empty, aware knowing. It doesn't label, name or judge what's known, because it can't! It's simply a very naked awareness that has no additional cognitive functions possible.
Awareness doesn't need to recognize itself because it is already what it is, by default. It doesn't do "recognizing" only the mind does. A light doesn't need to illuminate itself; because it is already illumination.
It doesn't need to "rest in itself" because it's always at rest already.
These teachings simply point out that default awareness that is already what your awareness always, already is.
To further clarify this, imagine you are a video camera that only records its experiences but has no ability to label, name or judge. Nothing is missed but also no experience is judged, labeled or preferred. That's exactly what awareness is always like.
You don't have to train the video camera to stop thinking, to stop imagining, or to stop judging. You also don't have to train it to be calm and still. And you don't need to have the video camera recognize itself in order to function perfectly. It already is always itself. Awareness is the same.
Awareness has no self to become free of. The fictional self belongs to the mental processes, not to awareness. Awareness has no karma to remove. You are awareness, not the mental processes or mind.
Awareness requires no training because it's already aware. You can't improve awareness because it's always functioning perfectly. It's only the mind that makes processing errors.
In Dzogchen we strongly differentiate awareness from the mind and its mental processes. You are the unchanging awareness, not the mind or thoughts.
Just like a mirror simply reflects all the reflections automatically, the mirror required no prior training. You as awareness require no training to experience what's being experienced.
There are no levels in awareness. It requires no recognizing or realizing. It's maintenance free and is always stably present.
The problem is that seekers seek a mind manufactured state instead of already existing, pure awareness.
That which is simply aware of the letters on this page is this ultimate awareness. That which gives meaning to the letters or judges them, is the mind. You are the simple empty awareness, not the mind. You can never be the mind: confusion and suffering only exist in the mind, but never in awareness; like confusion and emotional suffering never exist in the sensory act of visually seeing colors.
You didn't have to train your awareness to be able to be aware of these letters on the page when seen. That's because awareness requires no training or maintenance.
This "pointing out" could and should end the "seeking mind".
be here now do no harm help others be still close eyes listen to your breathing rest in nonreferential awareness
Thnx alot for this
The knowing is mindfulness or the ordinary self consciousness “the conceptual knower with it’s object the knowing. “The pristine awareness is beyond concepts”
No, the “knowing” is one step behind the conceptualized “knower”. The knowing takes no object nor has any self-reference; like infinite space.
Paul, there is no "me" in the "aware knowing". Its empty of any personal identity. A "me" is a conceptual construct that is pure fiction, like a daydream.
+Jackson Peterson Which actually means that to fight "me" or try to dissolve it means to perpetuate the illusion, because by fighting something that isnt, you give it power of your faith in that it is real enough to be fought in the first place. Eh?
Who are you between dreams?
Imagine at night that you find yourself in a dream facing a tiger, you are in complete fear. Then suddenly the dream ceases and you are not in the dream nor awake, and no new dream has yet started. There is not even the consciousness of you being present.
Then suddenly a new dream starts and you are mountain climbing. The view is beautiful and you feel serene. Then the dream ceases . There is no longer any "you" or sense of presence; just an empty blank, not noticed. Then the next dream arises...
Between the dreams no continuing self carried over from the dream into the empty blank moment between the dreams. When the next dream started a completely new self appeared that had no connection to the previous self. That self lasted only as long as each dream.
Likewise during our "waking" day, a complete sense of self as who we seem to be, is arising and completely disappearing in every second. There is no continuing "you" as an entity that is continuing from moment to moment. Each moment is a new daydream "me" unconnected to the previous momentary "me". There is no self identity that continues from moment to moment nor from lifetime to life time. But because the moments of the "me" projection occur so closely together, the mind creates the illusion of a continuing "me".
When we sit in quiet meditation, and just observe the mental activity, it's possible to notice how the "me" is just the current thought "me", with no single "me" as a continuing entity bridging the gaps between the "me" thoughts. This is noticed when the mind's activity slows way down naturally.
By recognizing the non-existence of a continuing "me", nothing could exist as "mine". Which "me" do things belong to if no "me" actually exists in time, as an owner? Who owns the "karma"? What karma? If the "me" is just a momentary inanimate thought with no autonomy and no duration, "who" ever did anything?
Seeing this clearly; hasn't samsara lost its foundation completely?
Seeing this clearly, who is there to enter nirvana?
Finding no one to be in, or ever had been in samsara, and not finding anyone remaining to enter nirvana; what greater nirvana could there be?
There is no aware knowing to begin with.
Is like sleeping?
Awareness is an abstract pristine "mirror" without any reference point and never ceases. Any and all things arise "in" or "of" this abstract pristine reflection. Abiding as "That" is the practice. Correct?
Not really; what you actually always are is a crystal clear empty space f pure awareness that hosts all its dreamlike appearances without itself ever moving. In the morning the consciousness ceases projecting the self that appeared in last night’s dream. That projection was non-volitional. When dreaming ceases, the seeker vanished and only the pristine space it was appearing in remains. The self can’t affect this “waking up”, because it is what is woken up from. It vanishes.
No self: ruclips.net/video/uNWdA_gzA54/видео.html
"It's not an observer as a knower." Can you say more about that. Is the observer or witness really just the same as the "me?" Thanks so much, Jackson
The "me" is the observer or witness state when self-reflexively defined. But there is no "me", there are just thoughts a "me". ;-)
+intensepaul The observer and witness are useful tools for gradual progress on an ambitious path of attainments, but they can be considered as mere "perspectives". In other words, you can take many perspectives like first person, second person, third person, etc. You can stand on a mountain top and have a broad perspective or go into a cave and have a more constricted one. What remains the constant is the knowing of whatever perspective is experienced in the moment.
The "me" is a relative idea, but is held onto as something substantial and that view can actually serve to obscure the fact that the knowing and what is known are spontaneously emergent as simultaneous. Now, that is merely dealing with the capacity of language and concepts to construct a dichotomy, that's all. There is nothing to get rid of in that, but often people can come to the conclusion that this "me" is the problem and react to in it various ways.
You could also think of a coin as a simple analogy. You change perspective by turning it over to see heads and tails. Yet, it is the very same coin, no matter what side you look at. If you consider self and other, observer and observed in that sense, then it might become crystal clear how trying to parse, slice and dice reality is purely conceptual in relation to the immediate actuality of direct experience which you know for a fact to be.
Just a view and an opinion that may be useful.
Tashi Delek.
Thanks so much for your expressing. ;)
The Search is Over!
Cornered at last with no place to hide!
In Dzogchen, Essence Mahamudra and Zen, the goal is taught to be fully and completely existing in its ultimate condition already, even before any seeking or practice has begun. This means no practice or further recognition is necessary.
In order for empty space to be empty space, no further enhancements are necessary. Space is already space. Space doesn't need to realize that it is space before it can be space.
Likewise our perceptual capacity to see automatically "sees" the moment our eyes are open. We don't have to do something further to get "seeing" to happen. Seeing as a function is there by default already.
When "seeing", the "seeing" doesn't label, name or judge the seen. It just remains a very naked seeing with no additional functions possible.
Awareness or knowing is the same; our awareness is just an empty, aware knowing. It doesn't label, name or judge what's known, because it can't! It's simply a very naked awareness that has no additional cognitive functions possible.
Awareness doesn't need to recognize itself because it is already what it is, by default. It doesn't do "recognizing" only the mind does. A light doesn't need to illuminate itself; because it is already illumination.
It doesn't need to "rest in itself" because it's always at rest already.
These teachings simply point out that default awareness that is already what your awareness always, already is.
To further clarify this, imagine you are a video camera that only records its experiences but has no ability to label, name or judge. Nothing is missed but also no experience is judged, labeled or preferred. That's exactly what awareness is always like.
You don't have to train the video camera to stop thinking, to stop imagining, or to stop judging. You also don't have to train it to be calm and still. And you don't need to have the video camera recognize itself in order to function perfectly. It already is always itself. Awareness is the same.
Awareness has no self to become free of. The fictional self belongs to the mental processes, not to awareness. Awareness has no karma to remove. You are awareness, not the mental processes or mind.
Awareness requires no training because it's already aware. You can't improve awareness because it's always functioning perfectly. It's only the mind that makes processing errors.
In Dzogchen we strongly differentiate awareness from the mind and its mental processes. You are the unchanging awareness, not the mind or thoughts.
Just like a mirror simply reflects all the reflections automatically, the mirror required no prior training. You as awareness require no training to experience what's being experienced.
There are no levels in awareness. It requires no recognizing or realizing. It's maintenance free and is always stably present.
The problem is that seekers seek a mind manufactured state instead of already existing, pure awareness.
That which is simply aware of the letters on this page is this ultimate awareness. That which gives meaning to the letters or judges them, is the mind. You are the simple empty awareness, not the mind. You can never be the mind: confusion and suffering only exist in the mind, but never in awareness; like confusion and emotional suffering never exist in the sensory act of visually seeing colors.
You didn't have to train your awareness to be able to be aware of these letters on the page when seen. That's because awareness requires no training or maintenance.
This "pointing out" could and should end the "seeking mind".
Jackson Peterson , wrong identification with the mind is the challenge with me. What in your practice has helped you abide and identify firmly as awareness? Great videos and above explanation. Thank you.
From another thread:
“...... what’s not understood is that “karmic mind”, the mind that understands or doesn’t, is only neurological brain activity as electro-chemical exchanges which are what thoughts and mind ARE. The thinking and logical mind is biological in nature and function. There is no entity “in there” that exists to become enlightened. Just like the adrenal glands’ hormonal functions contain no self within that chemical activity.”
It’s not that the “self” you seem to be in a nightmare, who is being attacked by tigers during sleep, escapes to wake up safely in your bed; but rather, that dreamed self doesn’t escape, it just ceases to exist.
Likewise your self in the waking state doesn’t escape to nirvana, but rather just ceases being projected by the brain.
Thoughts, self -identity, personality, self image and emotional states, are the brain activity of the central nervous system. Only Awareness is not biological and has no connection to the biological nor to mind and thoughts.
However, since ALL phenomena are fluctuations of Consciousness, then all biological and chemical activities are also Consciousness in different vibrational states; some of which we call “biological” brain activity.
For instance in the case of an advanced practitioner or lama who realized a high state, when the brain becomes afflicted with severe Alzheimers, the “practitioner” and its personality vanish along with all the supporting brain activity. The advanced “practitioner” was merely a brain construct composed only of electo-chemical exchanges within the neurons: like the characters in a movie being projected on the movie screen in a movie theater. There is no living entity within those moving images of people on the movie screen. Likewise there is no soul, spirit or transcendental personal self within a body, brain or mind.
The neurons, brain activity, self-identity and mind would all be attributed to the five skandhas by the Buddha. And the Buddha said Citta or Awareness is NOT part of nor associated with the five skandhas: his method was to contemplate regarding each of the five skandhas as: “these skandhas are not me, are not mine and are not myself”. This was called vivicca in Pali; it means to differentiate what you are from what you aren’t.
In Samkhya, it would be recognizing the Knower or Jña is not any of the 24 aspects of prakriti, including body, brain, the five senses, emotions, mind, thoughts, the five elements, ego and self identity; by contemplating “no aspect of prakriti is me, mine or is myself”. This was called viveka in Sanskrit, it means to differentiate what you are from what you aren’t.
ruclips.net/video/nBIwSwu5hmE/видео.html
You are the Knowing that was never an “I” that was born.
If consciousness / awareness / knowing....is before the body/mind, why is it that I cannot witness sleeping?
I've read such things a thousand times; hearing it spoken (in this way) is much better -- maybe because you can be aware of it as you listen, but not (at least for me) as you read it.
There's no one is an owner of this knowing just pure knowing, Awareness.
Hi Jackson, thank you for this video. Experience IS knowing right? It seems to me that objects are luminous and there is no awareness that is 'separate' from conditions. Is this correct? 'only the seen in reference to the seen'. And this is why phenomena are empty?
The Karmic Self and Final Liberation
There is only one process necessary in the final liberation from suffering: the vanishing of the karmic self.
It’s only the karmic self, as a fictional projection of prior conditioning, that suffers and seeks relief. When the subconscious ceases projecting this fictional self that is experienced as an imaginary identity, felt as the current “me”, samsara vanishes completely. All one’s personal problems and issues were fully dependent upon the hallucination of being this karmic “me”. It’s no more real than the “me” you seemed to be in last night’s dream.
When this fictional self vanishes, then the true self as our Buddha Mind, remains as it’s always been, as the pristine host in which the dream of the fictional identities appeared and disappeared.
Nothing else needs to be studied or practiced besides exposing the subconscious mind to this information regarding “no self”, through many different insightful and skillful means.
I explain this in greater detail in this video along with the additional videos that I will post as comments in this thread:
ruclips.net/video/uNWdA_gzA54/видео.html
ruclips.net/video/yjKLFcIBR-s/видео.html
ruclips.net/video/_1M2hn9qgME/видео.html
ruclips.net/video/ZsXn3H2tmok/видео.html
ruclips.net/video/hXfXWBGWzP0/видео.html
ruclips.net/video/KsjwgnUchME/видео.html
Bali Retreat in October
Ok, here is the link for my Bali Retreat this Oct. 23-28! All you need is there! Just scroll down to my retreat offering and all major points are discussed.
The retreat center is absolutely amazing! Let me know ASAP if interested; due to early booked reservations, I only have a few slots still open.
www.gaiaretreatcenter.com/wellness-yoga-retreats-and-workshops-in-bali.php
where is the knowing before I was born?
How to reify what has been explained has dependent arising 😅
Knowing / consciousness is conditioned, it arises in dependence of causes and conditions...
The Core Teaching of Dzogchen as Longchenpa instructs:
Here is the essence of the non-gradual and “sudden enlightenment” teachings. See this, and the search is over.
There is the universe of space, time and energy appearances, as well as there are the appearances of mind as thoughts, concepts, beliefs, mental states, emotions, feelings, memories, imaginations, self-identities, self-images, sensations, and perceptions.
Then there’s that which knows those appearances as they are known in experience. That which knows is not an object nor an energy in space and time. It can’t be found to exist in any dimension at all.
The mind can’t capture it in terms of being any kind of mental or conceptualized object or thing. It’s not a thing, not a being, not a self, not a soul, not an individual, not a spiritual entity and not a force.
But it is the knowing that knows all experiences. It belongs outside of all conventional categories conceivable. Giving it any descriptive characterization is always futile. It simply “knows” that which is known.
Concepts regarding it being dualistically separate from any “knowns”, doesn’t apply as it has no substance that could be one with or apart from, any known. It neither has nor hasn’t any relationships with any possible “known”, because it has no position to relate from or to.
To immediately recognize this “knowing” or Buddha Mind, notice that you are that which “knows” any thought, emotion, feeling, sensation, perception or sense of self is happening.
You have always been that Buddha Mind, the one that “knows” all experiences as they occur, while it can’t be known as any kind of experience itself. It would always still be on the knowing side of even the most subtle insights or wisdom.
No need to practice or to add anything additional to this core teaching.
No matter what undesirable condition or state being experienced, that which “knows” that experience, is never affected or influenced by it. You are only ever that immaterial “Knowing”.
All the greatest masters who discovered this “knowing awareness” as the most essential and unchanging Truth, realized only this same “Knowing Awareness” from Ramana Maharshi to all the Zen, Dzogchen, Mahamudra and Theravadin Forest masters.
Longchenpa points this out beautifully:
"Because Awareness (Rigpa) has no finite essence, and because suchness and deliberate activity are mutually exclusive, and because Awareness is already timelessly and spontaneously present, nothing need be done concerning levels of realization on which to train, spiritual paths to traverse, mandalas to visualize, empowerments to be bestowed, paths to cultivate in meditation, samaya to uphold, enlightened activities to accomplish, and so forth. This is because there is no need to accomplish anew what is already timelessly and spontaneously accomplished. If there were such need, it would be inappropriate to use the conventional designation "spontaneously present and uncompounded." And it would follow that dharmakaya was subject to destruction, because it would be compounded, and this because it would be created by causes and conditions." (practices etc.) Longchenpa, Choying Dzod, A Treasure Trove of Scriptural Transmission, page 120, first paragraph. Padma Publications.
Page 190: first main paragraph:
Longchenpa writes: "Since all phenomena are timelessly free, nothing need be done to free them anew through realization."
Next paragraph: "
“Even the thought that freedom comes about through “direct introduction” is deluded. One strives to free this essence from whatever binds it, but nothing need be done to free it, for unobstructed Awareness, which has never existed as anything whatsoever, does not entail any duality of something to be realized and someone to realize it. There is equalness because nothing is improved by realization or worsened by it's absence, so there is no need for any adventitious realization. And because there never has existed anything to realize- for the ultimate nature of phenomena is beyond ordinary consciousness- to speak of realization on even the relative level is nothing but deluded. What can be shown at this point is the transcendence of view and meditation, in which nothing need be done regarding realization, nothing need be “directly introduced”, and no state of meditation need be cultivated. So there is the expression 'it is irrelevant whether or not one has realization'."
Longchenpa:
All is Perfect!
"Perfection in awakened mind” refers to the fact that all phenomena- all appearances and possibilities-regardless of how they manifest, whether perceived as pure or impure, are fundamentally subsumed within the scope of naturally occurring timeless awareness, arise within that scope, and abide within that scope. The situation is similar to the way in which a person’s state of sleep, and the various dream images that manifest therein, are subsumed with in the scope of that person’s awareness, arise within that scope, and are dependent on that scope. And so there is perfection in mind itself, awakened mind."
Longchenpa discusses whether some may need to do practices if they haven’t realized rigpa awareness:
"They may ask whether, even so, we still need to do these things (practices), because we have not yet reached that level?”
“This is our reply: Kye, unfortunate ones! Going from one place to another does not exist. Since there is no going, there is no reaching. What you are doing is ludicrous! It is like trying to go somewhere else than where you are in order to look for yourselves. According to our scriptures, people like you have only superficial understanding, and the way you live is a disgrace! "
Longchenpa:
"Awareness abides as the aspect which is aware under any and all circumstances, and so occurs naturally, without transition or change."
Longchenpa wrote in his Choying Dzod:
"There is only awareness, pure in being free of adventitious distortions; there is no essence of buddhahood other than this -mind itself; nothing to seek through causes or conditions, effort or achievement, because the term "buddhahood" is being used merely to describe pure awareness." P. 84
"So once you rest in awareness, to then make an effort or engage in view and meditation is beside the point and will lead to error and obscuration" P. 85
"But in actuality, the intrinsic awareness of Dzogchen is not produced or initiated by causes and conditions, for the potential of pure being and primal awareness is intrinsically present and manifests spontaneously."
Tulku Pema Rigtsal
“Natural great perfection, the essence of utterly lucid basic space, is naturally occurring timeless awareness. Since it involves neither cause nor effect, neither something to develop nor an agent to develop it, nor any attendant conditions, it is timelessly present such that its nature is like that of space."
Longchenpa, “The Philosophical Systems” (p.305)
In The Heart-Essence of Vimalamitra, Longchenpa says,
"It is taught by the Lama Vimalamitra, that buddha will never be attained on the paths of the nine graduated approaches by engaging in their view, meditation, and conduct. Why not? Because in the views of the nine approaches, there is only intellectual conjecture that is sometimes convincing and sometimes not, but which can never induce the naked essence."
Rigtsal, Tulku Pema (2013-02-19). The Great Secret of Mind: Special Instructions on the Nonduality of Dzogchen (p. 119). Snow Lion. Kindle Edition.
"Until we realize that intrinsic awareness is already present, we must understand that striving to generate that awareness is a wrong path." Rigtsal, Tulku Pema
Sri Ramana Maharshi:
"You are awareness. Awareness is another name for you. Since you are awareness there is no need to attain or cultivate it."
ruclips.net/video/zJ6nS-kkoyE/видео.html
This is the atman and is refuted by theravadins
BTW, have you been interviewed on "Buddha at the Gas Pump"?
What lineage does Jackson Peterson belong to? True transmission of Dzogchen's secrets come from the lineage's power.
Nyingma And Bonpa.
This is not dzogchen. Its just a conceptual head trip.
Jackson Peterson, Nyingma and Bonpa are not 'lineages.' But you already know that. Answer the question maybe?
Javier, there is no individual personal permanent self-existence. The "knowing" is not personal nor individual nor does it exist or not exist, neither and not neither. It fits into no conceptual category. Perhaps you have developed a nihilistic view of the anatta doctrine.
Knowing is soul
I got it - Boom!
👍🎉🙏
@@ejackpete3 Thank you so much !
why is there a dichotomy between being aware that I'm aware....and being unconcious and having to remember the natural condition of all states.
The Search is Over!
Cornered at last with no place to hide!
In Dzogchen, Essence Mahamudra and Zen, the goal is taught to be fully and completely existing in its ultimate condition already, even before any seeking or practice has begun. This means no practice or further recognition is necessary.
In order for empty space to be empty space, no further enhancements are necessary. Space is already space. Space doesn't need to realize that it is space before it can be space.
Likewise our perceptual capacity to see automatically "sees" the moment our eyes are open. We don't have to do something further to get "seeing" to happen. Seeing as a function is there by default already.
When "seeing", the "seeing" doesn't label, name or judge the seen. It just remains a very naked seeing with no additional functions possible.
Awareness or knowing is the same; our awareness is just an empty, aware knowing. It doesn't label, name or judge what's known, because it can't! It's simply a very naked awareness that has no additional cognitive functions possible.
Awareness doesn't need to recognize itself because it is already what it is, by default. It doesn't do "recognizing" only the mind does. A light doesn't need to illuminate itself; because it is already illumination.
It doesn't need to "rest in itself" because it's always at rest already.
These teachings simply point out that default awareness that is already what your awareness always, already is.
To further clarify this, imagine you are a video camera that only records its experiences but has no ability to label, name or judge. Nothing is missed but also no experience is judged, labeled or preferred. That's exactly what awareness is always like.
You don't have to train the video camera to stop thinking, to stop imagining, or to stop judging. You also don't have to train it to be calm and still. And you don't need to have the video camera recognize itself in order to function perfectly. It already is always itself. Awareness is the same.
Awareness has no self to become free of. The fictional self belongs to the mental processes, not to awareness. Awareness has no karma to remove. You are awareness, not the mental processes or mind.
Awareness requires no training because it's already aware. You can't improve awareness because it's always functioning perfectly. It's only the mind that makes processing errors.
In Dzogchen we strongly differentiate awareness from the mind and its mental processes. You are the unchanging awareness, not the mind or thoughts.
Just like a mirror simply reflects all the reflections automatically, the mirror required no prior training. You as awareness require no training to experience what's being experienced.
There are no levels in awareness. It requires no recognizing or realizing. It's maintenance free and is always stably present.
The problem is that seekers seek a mind manufactured state instead of already existing, pure awareness.
That which is simply aware of the letters on this page is this ultimate awareness. That which gives meaning to the letters or judges them, is the mind. You are the simple empty awareness, not the mind. You can never be the mind: confusion and suffering only exist in the mind, but never in awareness; like confusion and emotional suffering never exist in the sensory act of visually seeing colors.
You didn't have to train your awareness to be able to be aware of these letters on the page when seen. That's because awareness requires no training or maintenance.
This "pointing out" could and should end the "seeking mind".
🙏
Something is missing in this in this 7 minutes. Explanitation of relative and absolute bodichitta to avoid nihilism. It is usually what us missing in western presentations of dzog chen.
LINNAMARRI PACHENO
This is a higher teaching than dualistic relativism.
How elitist. So much for bodisattva activity. There is realization and even enlightenment in cleaning toilets...IF you know what to look for.
I m the aware knowing in all experience .
😊🙏
whenever I'm lost in thought ....who is it that realizes it?
The Search is Over!
Cornered at last with no place to hide!
In Dzogchen, Essence Mahamudra and Zen, the goal is taught to be fully and completely existing in its ultimate condition already, even before any seeking or practice has begun. This means no practice or further recognition is necessary.
In order for empty space to be empty space, no further enhancements are necessary. Space is already space. Space doesn't need to realize that it is space before it can be space.
Likewise our perceptual capacity to see automatically "sees" the moment our eyes are open. We don't have to do something further to get "seeing" to happen. Seeing as a function is there by default already.
When "seeing", the "seeing" doesn't label, name or judge the seen. It just remains a very naked seeing with no additional functions possible.
Awareness or knowing is the same; our awareness is just an empty, aware knowing. It doesn't label, name or judge what's known, because it can't! It's simply a very naked awareness that has no additional cognitive functions possible.
Awareness doesn't need to recognize itself because it is already what it is, by default. It doesn't do "recognizing" only the mind does. A light doesn't need to illuminate itself; because it is already illumination.
It doesn't need to "rest in itself" because it's always at rest already.
These teachings simply point out that default awareness that is already what your awareness always, already is.
To further clarify this, imagine you are a video camera that only records its experiences but has no ability to label, name or judge. Nothing is missed but also no experience is judged, labeled or preferred. That's exactly what awareness is always like.
You don't have to train the video camera to stop thinking, to stop imagining, or to stop judging. You also don't have to train it to be calm and still. And you don't need to have the video camera recognize itself in order to function perfectly. It already is always itself. Awareness is the same.
Awareness has no self to become free of. The fictional self belongs to the mental processes, not to awareness. Awareness has no karma to remove. You are awareness, not the mental processes or mind.
Awareness requires no training because it's already aware. You can't improve awareness because it's always functioning perfectly. It's only the mind that makes processing errors.
In Dzogchen we strongly differentiate awareness from the mind and its mental processes. You are the unchanging awareness, not the mind or thoughts.
Just like a mirror simply reflects all the reflections automatically, the mirror required no prior training. You as awareness require no training to experience what's being experienced.
There are no levels in awareness. It requires no recognizing or realizing. It's maintenance free and is always stably present.
The problem is that seekers seek a mind manufactured state instead of already existing, pure awareness.
That which is simply aware of the letters on this page is this ultimate awareness. That which gives meaning to the letters or judges them, is the mind. You are the simple empty awareness, not the mind. You can never be the mind: confusion and suffering only exist in the mind, but never in awareness; like confusion and emotional suffering never exist in the sensory act of visually seeing colors.
You didn't have to train your awareness to be able to be aware of these letters on the page when seen. That's because awareness requires no training or maintenance.
This "pointing out" could and should end the "seeking mind".
Stabilizing the Natural State
Sometimes people write me and ask me how they can stabilize their experience of the Natural State or Buddha Mind etc.
An Advaitist could ask “how can I stabilize myself in the Turiya state?”
The solution is in understanding that the “question itself” is merely a thought formation, like a cloud passing through the empty space of the always stable Buddha Mind or Turiya.
That thought formation may contain a feeling of “me” identity along with it, as though it is “my” problem; as the “stabilizing myself in Turiya or the Buddha Mind”. But that “me” feeling and the question itself, are the substance of the thought formation momentarily passing through the always stable and crystal clear transparency of the Buddha Mind or Turiya itself.
You are always the stable Buddha Mind in which all thought formations, appear and disappear within. The cloud formations as daydreams, night dreams and personal self identities, will never become stable; there is nothing stable in their intrinsic nature.
Contemplate what thought formations are currently passing through awareness without affecting awareness in any way. Your awareness is always stable and unmoving.
You have always been a Buddha, but only generated daydream-like “thought formations” that you weren’t.
This is the most essential point of instruction for both Advaita and Dzogchen.
Further:
Notice how all experiences are occurring in your changeless Awareness. There are only thought formations as daydreams appearing and disappearing in awareness. Think of a dog. Think of a cat. Think of the death of loved one. Think of a shoe. Think of feeling angry. Think of a hamburger. All appeared and disappeared without altering the awareness in which they appeared and disappeared. You are the empty awareness in which egoic selfing also appears and disappears. There are only thought formations and they are empty of substance, like clouds in the sky.
No, this is “direct introduction to rigpa”..
It sounded like it was keith dowman in the beginning
The long ball leaves the bat for me @ 4:33
I already knew before I watched a video. I wouldn’t have used the word knowing, “Aware this what”I would use. and I am using the word I here metaphorically. Because we have to communicate in relative reality., which is part of the problem.
The knowing is the known.thaks
That's plain wrong. There is no knowing anywhere. You still have some filters to remove.
George G if there is no knowing, then what knows “there is no knowing”?
Jackson Peterson, you must *know,* you are on a conceptual head trip right? You call it 'dzogchen' but youre just digging a deeper hole for yourself.
What you still seek -and yes, youre still seeking- is much rarer than you think. Beware of con men in suits or robes or seminars.
How or why isn't being the knowing the same as being that thing which is known?
Beyond a dualistic view is: knowing that experiences are what knows them.
Any retreats in 2020?
The same place it is now...
Thanks
how do you know this "knowing" continues after death?
I remember!
+Jackson Peterson You remember future or the past? Or both, like tri-kalpa-jna of Hinduism? Why dont I remember? Is it related to rigpa? And if so, how can rigpa affect it if it is ever present and never changing? Or is it possible to remember only through actual meditation practice of "classical" samatha, attaining the jhanas? Or..?
"Knowing" is the same as "awareness"?
licandres01 listen again please 😉
Death is real. Birth is real.
This is impermanence.
There is only Consciousness as everything!
it seems that recognition of rigpa is just another state among passing states. so even though rigpa is ever present ....who is the one that forgets?
The Search is Over!
Cornered at last with no place to hide!
In Dzogchen, Essence Mahamudra and Zen, the goal is taught to be fully and completely existing in its ultimate condition already, even before any seeking or practice has begun. This means no practice or further recognition is necessary.
In order for empty space to be empty space, no further enhancements are necessary. Space is already space. Space doesn't need to realize that it is space before it can be space.
Likewise our perceptual capacity to see automatically "sees" the moment our eyes are open. We don't have to do something further to get "seeing" to happen. Seeing as a function is there by default already.
When "seeing", the "seeing" doesn't label, name or judge the seen. It just remains a very naked seeing with no additional functions possible.
Awareness or knowing is the same; our awareness is just an empty, aware knowing. It doesn't label, name or judge what's known, because it can't! It's simply a very naked awareness that has no additional cognitive functions possible.
Awareness doesn't need to recognize itself because it is already what it is, by default. It doesn't do "recognizing" only the mind does. A light doesn't need to illuminate itself; because it is already illumination.
It doesn't need to "rest in itself" because it's always at rest already.
These teachings simply point out that default awareness that is already what your awareness always, already is.
To further clarify this, imagine you are a video camera that only records its experiences but has no ability to label, name or judge. Nothing is missed but also no experience is judged, labeled or preferred. That's exactly what awareness is always like.
You don't have to train the video camera to stop thinking, to stop imagining, or to stop judging. You also don't have to train it to be calm and still. And you don't need to have the video camera recognize itself in order to function perfectly. It already is always itself. Awareness is the same.
Awareness has no self to become free of. The fictional self belongs to the mental processes, not to awareness. Awareness has no karma to remove. You are awareness, not the mental processes or mind.
Awareness requires no training because it's already aware. You can't improve awareness because it's always functioning perfectly. It's only the mind that makes processing errors.
In Dzogchen we strongly differentiate awareness from the mind and its mental processes. You are the unchanging awareness, not the mind or thoughts.
Just like a mirror simply reflects all the reflections automatically, the mirror required no prior training. You as awareness require no training to experience what's being experienced.
There are no levels in awareness. It requires no recognizing or realizing. It's maintenance free and is always stably present.
The problem is that seekers seek a mind manufactured state instead of already existing, pure awareness.
That which is simply aware of the letters on this page is this ultimate awareness. That which gives meaning to the letters or judges them, is the mind. You are the simple empty awareness, not the mind. You can never be the mind: confusion and suffering only exist in the mind, but never in awareness; like confusion and emotional suffering never exist in the sensory act of visually seeing colors.
You didn't have to train your awareness to be able to be aware of these letters on the page when seen. That's because awareness requires no training or maintenance.
This "pointing out" could and should end the "seeking mind".
in what yer was born jackson peterson? he knows a lot
1950
The difficulty with your explanation of this "knowing" as I'm hearing it here - is that you explain the knowing as "knowing" all these experiences and remaining unchanged. That is conceptual. Because to know the experience of anxiety is only known because one knows the concept of anxiety. That is conceptual. The knowing doesn't label experiences. Everything about these conceptual, illusory contractions, dissolves by the very knowing of them. The knowing is free of the concepts. So that is why there is no suffering or karma being created in the Natural state because the concepts are not becoming solid to a conditioned mind. The way they are known is by their illusory nature dissolving. Not by the naming of them and then stating they are now known. If someone asked you if you are dying and if you are knowing that - If they were in the natural state they'd need not answer yes - Because there isn't any one there to know it. Your explanation implies there's someone there experiencing dying and saying "yes, I am knowing it..that I am dying.." There is still someone doing this knowing you are speaking about. Liberation of the conceptual mind is only one step. We can see the structure of the mind and the true condition can be "known" - but that is just transcending the mind. It isn't full liberation. To be fully liberated the knowing you speak of doesn't do any more knowing. Nothing can be known because everything is an illusion and the self is no longer there to know anything. Trying to point out unknown is impossible.
Eldertree the knowing being described has nothing to do with thoughts, concepts, perceptions or experiences. It’s like an empty mirror where all those appear without affecting the mirror in any way. It’s always just this object less and subject less knowingness.
Eldertree Just Moments of Consciousness
There are just single, unlinked “moments of consciousness” (thoughts, perceptions and thought-forms) occurring with no one causing or controlling a moment of consciousness, and no one is selecting what the next moment will be like, and no one exists to experience a moment of consciousness.
All moments of consciousness have no duration. Each moment of consciousness is how the subconscious and the empty nature of the Absolute appears.
A “moment of consciousness” is like a single frame on a movie reel. If you speed up the single frames, a story seems to arise. Rapid thought moments likewise seem to turn individual thoughts and words into sentences with meaning. It’s the speed of thoughts that produce the hallucination of being a self, things enduring over time and someone suffering. Slow the thought process down and all the hallucinations vanish.
All phenomena are only “moments of consciousness” with no duration. All phenomena are how the empty Absolute appears, as this or that moment of consciousness. There is only the subconscious Absolute appearing.
The conundrum is that unless there is awareness of their own nature then the conversation is just re-conjuring the memory/dream that happened a moment before ...and re-imagining it now. "Are you knowing you are anxious?" Even by the time that sentence is uttered that so called moment has gone. No one can know they are anxious unless anxiety had some kind of duration. So that conversation - unless happening in the natural state or Rigpa - is exactly how samsara is created every day, all day long. Believing the dream that our own display is generating moment by moment is the illusion.
Thank you sir..:)
this the bomb
Live me some mr jackson peterson,lol!!
@ChrisFillman, thank you for sending me these teachings to listen to. I needed them. And anymore ud maybe want to send my way❤️🩹 I forever love you My Bodhi.