doc benway

I agree roger. I've also realized that there is but one practice for me, and a very simple one at that. I've known that for a long time and yet have been drawn into a variety of complexities as you allude to. And I'm reminded of Peter Fenner's words: If I didn't do what I didn't need to do, I wouldn't know I didn't need to do it.

You make a good point. My choice of words was poor. My experience of opening was also life-altering. It seems disrespectful to speak of it for me somehow so I tend not to share the details. The absolute perspective was suddenly there and completely overwhelmed the relative for a time but the relative slowly crept back. I can relate to dwai's OP in that some habitual patterns found their way back in to my life and i've invested time and energy in working with them. With respect to integration, it's taken me time to find context for the experience and perspective so that I can find ways to do it justice and express it optimally in my relative existence - work, relationships, and so forth. It is such a precious gift, such a blessing, that to do otherwise seems contemptuous. I wonder what it would have been like to simply rest in isolation for years. Would the relative perspective have stayed at bay longer? Forever? Would my transformation/dissolution have been more profound, persistent, or different in some way? Quite likely so. There is good reason for many of the practices preserved in the wisdom traditions, such as those of isolation. I immediately returned to a life filled with family and work obligations. As I think you've alluded to earlier or elsewhere, I have observed (and therefore tend to believe) that as long as the human condition exists, the relative mind/body is never completely extinguished other than perhaps for transient periods; and each of us expresses our experience of the absolute in unique ways based on our frame of reference and context. I would think that at some point and to some extent, the relative perspective was there for Ramana as well. At some point in his time in isolation I suspect there was some contemplation of the relative mind, the absolute mind, their relationship, their expression, and their mutual integration. Perhaps there was also an experience of the arising of visions as we practice in the dark retreat (I admit that I know little about Ramana's history). Then again, I could be mistaken and his transformation was so profound there was nothing but pure being the entire time he was in isolation.

I would propose that one really cannot deal with all of the residual preferences and habits until one is again subjected to their influences, after returning to society. In fact, that is when integration occurs. I suspect Ramana rested in that cave in order to thoroughly experience, investigate, and stabilize his realization in order that it would be strong and stable enough to withstand the challenges of integration.

The short answer is that we should do nothing about these experiences provided we are strong enough and awake enough. Open the heart fully to the patterns and feelings and rest in the knowledge of the true self. The patterns are transitory states that will pass. If they do not pass it is because you are contributing something - either holding on or pushing away at some level. They may not dissolve in a day. Like an old diploma rolled up for years, when unrolled it will spring back into a cylinder. These patterns have been established over years, decades, lifetimes. If they do not pass and come back with more power, it does not mean that resting and allowing doesn't work, it is that we are not aware or skillful enough, not patient enough, not awake enough, not really resting. After all, it is the one who is resting that is responsible for all troubles - if they truly rest there can be no conflict. Our reaction to such patterns can go very deep and subtle. We may think we are allowing and yet we are actually repressing or suppressing. This is a lifetime practice. Early on along the path we may not have the courage, patience, skill, and awareness to simply observe and allow. in that case, it is far better to intervene skillfully than to act in such a way that is detrimental to self and others. Hence the value of rituals, mantras, antidotes, formal meditation practice, pujas, and all the rest. When we are mature enough in our practice, all effort simply becomes a reinforcement of the illusion that there is someone there to be affected, someone there to intervene. At this level the practice becomes one of non-intervention. In the dzogchen tradition, this is known as trekchod - cutting through. Whatever comes, we rest in the nature of mind - that is the entire practice. The critical point is that we are resting in the correct place. At first we do this during formal practice only. As we get stronger, we bring it into our waking lives. Eventually we bring it into our dreaming and sleeping lives. Then we hopefully bring it to our death. A common misconception is that this is the same as nihilism or utter inactivity. Not true at all. It is more that the one who is confused simply gets out of the way. What comes of that is whatever any given situation requires. One does nothing and yet nothing is left undone.

I disagree, it's my opinion and observation that both intent and the act itself contribute to karma. An unintentional act may have consequences. An intention never acted upon may not, or at least not the same as if the act was carried out.

Two massive and daunting topics for discussion! I just posted some thoughts on karma here if you're interested. Emptiness/void - some random musings. Not my favorite English words to describe the concept of the non-conceptual, particularly void. I think it's equally important to tack on the implication of what the emptiness and void refer to. Both terms refer specifically to the inability to identify an inherently existing and independent observer or object of observation. The implication is not non-existence but the words empty and void often suggest that which leads to nihilism. Emptiness in terms of its implication regarding the nature of mind and the nature of reality is equivalent to the word wholeness. Void is equivalent to fullness. While we can use the technique of skillful examination and debate to demonstrate that a table is empty of inherent existence and that the one I refer to as me is equally empty, it is inaccurate to deny the experience of this very moment in which the empty "I" can see and feel the table and think and be. I have gravitated to the Bönpo tradition and embrace their teachings on emptiness. There is a very strong emphasis on direct experience and connection to this through practice as well as logic. I will likely never have the time or motivation to live in a monastery and spend a decade studying the art of debate and philosophy to get my geshe degree, therefore my best chance of "understanding" emptiness is through practice. The Bönpos look at emptiness as having three distinct but inseparable characteristics - 1. space - refers to openness, unboundedness, changelessness, formlessness, deathless and birthless, lack of center 2. awareness - refers to presence, knowing (in particular knowing this essence or mode of "existence"), clarity, light 3. warmth - refers to the unlimited potentiality, energy of engagement, the spark of connection, bliss So many intellectual discussions on emptiness leave me with a nihilistic feeling of non-existence. I think that is because the one thing the thinking mind can do effectively is think about itself, to look for itself, this is a very good way to engage, occupy, and eventually exhaust its endless thirst to explain and define. Once that is exhausted, we can rest in the absence and engage fully in the infinite possibility of being. That infinite potential cannot be captured, only experienced through direct and undivided attention so I think it comes later in the process and many of us never get there because we get to tied up in the first part, the negation of the inherently independent selfness in us and in others and objects. If you made it this far, thanks for listening to me ramble. Peace

A few observations about karma form my limited perspective. As has been alluded to already, we are generally focused on our own experience and perspective, what other perspective could we possibly have? We need to be aware of this limitation. The depth of our insight into the other's experience, perspective, motivation, and intention is very limited. The depth of insight into our own perspective and intention is equally limited unless we observe and study ourselves over time. It's very instructive when others share with us their perspective of us, especially when it is at odds with our assumptions and expectations. Their image of us is often more accurate than our own and is a precious gift. CT's advice is critically important because the only was we will ever cultivate a deeper understanding of others is through a deeper understanding of ourselves. One way to do that is to carefully observe ourselves through mindfulness. Another way is to carefully observe ourselves through the perspective of others, hence the value of relationship in our spiritual practice. Karma literally means action or deed. There is a great deal of meaning imputed onto this by different traditions and individuals. A direct insight into karma is what is ultimately important for understanding. This can come from that very observation mentioned above. Observe yourself, others, and how that relationship works. Observe the environment, plants, animals, natural forces, and how they interact. Every being, every action, even every thought, interacts with everything it touches. That interlocking web of connection spreads out from the center - me - to everything that is, was, and will be. This connection is infinitely complex and infinitely subtle, but it is always there, whether obvious or hidden. The more patient and devoted I am to being an active observer, the more I appreciate the power of this simple concept of karma. Namely, each and every action I take has an impact which interacts with everything around me. My choice of actions has an impact on the consequences. Combine this with the decentralization of the effect, that is - every living creature is the center of their own web of karma and all of these spheres of intent overlap and interact in an unimaginably complex dance. This is why I can't always see a direct and predictable cause and effect, the level of complexity far exceeds my ability to understand and negates the usefulness of judgement. Sorry to be so wordy but it's fun to share sometimes.

Each point you made above resonates with my practice on an intellectual level and are quite accurate and necessary. What I feel would be missing for me is the experiential guide. How does once accomplish all of this? For me, I benefit from something that anchors the practice so that I can let go of the intellectual cues and context. Perhaps this is why I've so rapidly and deeply connected with the Inner Refuge (trekchod) practice as described by Tenzin Wangyal Rinpoche: 1. Rest fully in the awareness of the stillness of the body. There is a difference between being still and being aware and connected to that stillness. If we remain connected we gradually will experience stillness that transcends the physical body. That leads to the nature of being you are pointing towards. 2. Rest similarly in the awareness of the silence of the inner speech. We can easily be quiet but what counts is remaining aware of that silence. We will soon connect to silence that transcends the inner voice. 3. Rest in the spaciousness of the heart/mind. This refers geographically to the heart and experientially to the mind (thoughts, emotions, imagery, etc...). There is an awareness of openness that allows anything to arise and liberate. Every cell in the body feels open and spacious. The body can breath. That connection gradually will transcend the physical body. Each of these three practices can be done individually or in turn. They each point to the nature of being, not to three different states. They are considered different doors that lead to that pure nature. At different times we will find it easier to connect through one door or the other. For me, this provides an accessible framework to connect to that nature you are pointing to without the potential distraction of the internal voice which tends to return to the conceptual basis you describe. Here is a guided meditation and discussion you might find useful - the actual meditation starts at about 59 minutes in: Best wishes in your practice!

That's brilliant, now that you've noticed you have the opportunity to add conscious gardening as well!

In the beginning, it is far better to experience higher quality meditation for short periods of time than it is to sit for longer and struggle. The latter will develop bad habits. Like many things, the depth of your practice is far more important than the length of practice. I recommend that you practice until you find that you are getting too drowsy or frequently distracted then take a break and reflect on the experience. Frequent, short episodes of practice are recommended in the beginning. They will natural lengthen and deepen. The idea of this type of meditation is learn to observe how the mind works and eventually to distinguish between the mind and the essence from which it is derived. So the recommendation is to simply experience first, then take a break and reflect on what that experience was like. Ten quality experiences of meditation a day for 2 minutes each will teach you more than sitting in discomfort and internal dialogue for an hour. The most important quality to cultivate during meditation is awareness - connection to the experience of the present moment, whatever that may be. If thought is there, it's fine - leave it be and it will fade, as long as you are aware it is happening rather than being caught up in it. If you find yourself focused on an image or memory, it's fine, just be aware of that experience, leave it be as it is, and continue to remain connected to the present moment. The problem is to get carried away by the thought and lose connection to the present moment. Everything that arises during your practice is fine, just as it is, provided that you remained connected to the present moment rather than get engaged in, or identify with, the machinations of the mind. Meditation is only boring and difficult when we are disconnected. When we are truly connected and aware of the present moment, there is nothing more interesting. Remember that you have developed habitual thinking, ruminating, analyzing, and judging since birth. If you have an insight into the nature of past and future lives, one can say you have developed this habit over countless lifetimes. Breaking that habit is very challenging and requires enormous patience. It is similar to a sheet of paper. If you roll it up and let it sit for a month, let alone a lifetime, when you untie it remains tightly curled. It will only flatten with time and patience (or an iron!). There are techniques one can learn that are like that iron but that's beyond the scope of this brief response. If you don't have a guide, I'd highly recommend connecting with someone to help you along the path. There are many pitfalls that can be avoided with the assistance of another practitioner. There are lots of free online resources and wonderful books. Many teachers are using social media and related to technology to great effect. Warm wishes to you on your journey!

A Song to Introduce the Unmistaken View of the Great Perfection Placing my head at the feet of the Dharma King, I offer homage: Bless me that I might see natural luminosity. Hey, you of great fortune! Sit without moving, like a tent peg driven into hard earth! Gaze with your eyes neither open nor closed, like the eyes of a deity in a fresco! And let your mind settle, loose and relaxed, like a woollen blanket spread out on the ground… At times like these, while resting in the utter brilliance that is the space beyond thought, which may be likened to a cloudless sky, you will experience unimpeded translucence like a faultless crystal. This is none other than the view of the ultimate, the luminous Great Perfection. Resting in equipoise within the pure luminosity, vividly clear like the sky, dullness and agitation are naturally voided and do not arise anew – a faultless, brilliantly clear non-conceptual meditation. When thought arises, be it good or bad, it is recognized for what it is and will not disturb. Focus upon this method and view your genuine nature; effortless, it arises by relaxing into the expanse, and thoughts are pacified on their own ground. When you are able to practice for longer periods, it can be like, for example, when muddy water is stirred up and then allowed to settle – the innate lucidity of the water becomes clearer. Similarly, when myriad appearances arise and are realized to be like reflections, they cause the natural clarity of mind itself to become ever clearer. This in turn leads to the effortless arising of various qualities, such as the various types of clairvoyance and so on. Should even the Great Master of Oḍḍiyāna appear before you, he’d have nothing greater than this to say on the view of the Great Perfection. Should even Longchen Rabjam appear before you, he’d have nothing greater to teach you on the practice of taking thought as the path. Should even the twenty-five exalted disciples appear before you, they’d have nothing greater to say concerning this practice. As for myself, a yogin, this is my practice, and I have no greater meditation instruction to offer you. You may analyze meticulously, but when a wind blows it naturally disperses the clouds and the sky can be seen. Endeavour to see empty clarity, mind itself, in the same way – there is nothing greater than this understanding. If you don’t stir up the silt, the water will remain clear; as such, don’t analyze. Simply rest without contrivance and you will come to see the emptiness of mind itself. There is nothing greater to see than this! There are many views, but that of the emptiness of mind itself, devoid of all grasping, is the unmistaken view of the Great Perfection. When death comes to yogis of this method they are able to seize the clear light of death. Hearing about it is beneficial, but I pray the actual experience of clear light will become evident. Written by the old ignoramus, Gangshar Wangpo. May it prove meaningful! Translated by Sean Price, 2015

Alt-right? Do you mean the white supremacist pussies who don't have the balls to call themselves what they are? I refuse to normalize such people. If any of you "alt-right" folks are here FUCK YOU I'm usually pretty chill but I'm in a mood today. Later

I think there is a good point here although desire is every bit an obstacle as fear. My own path would not be to overcome the fear and manifest the desire. Fear and desire are inextricably related, both are of the same taste. Returning to the true self transcends both fear and desire as each stems from the root delusion, ignorance, which is the sense that we are ever something other than that very self. One of the Dzogchen pith instructions invites us to liberate hope and fear in order to manifest the fruition of our practice.

This is the mantra of Sherap Chamma, the wisdom loving mother of the Bönpo tradition. She is beautiful and golden in color adorned with the 13 ornaments of a peaceful deity. She holds a vase in her right hand at her heart filled with the nectar of compassion. Her left hand is raised and holds a lotus blossom upon which rests the mirror of wisdom which reveals all passing phenomena as empty of inherent existence. She embodies the two-fold wisdom of emptiness and skillful means. While it is certainly wonderful and important to sit, I'd also encourage you to bring the mantra into your everyday life and activities. The connection between the cushion and our daily lives is the most valuable I know of.

I enjoyed Joan's description of her personal experience and perspective. In my opinion, she makes some very valid and useful points. I also acknowledge and respect Bindi's criticism of neo-Advaita. What is missing for me in Joan's discussion, and what may bridge the gap between Advaita and neo-Advaita, is the warmth, the love, the bliss. It can often be lacking in Buddhist discussion as well as neo-Advaita (at least for my taste), leading to an emphasis on emptiness that borders on nihilism. In neo-Advaita it gives the impression that before and after are identical. Life goes on, nothing changes, nothing was ever any different. From the absolute perspective that may arguably be the case but from a relative perspective it is not. That's clearly not present in Buddhism but the difference is often not emphasized. Joan touches eloquently on the inseparability of the relative and absolute and relative truths but I also feel something is lacking in her article, there is little warmth. I once read a book called Dirty Enlightenment by Peter Brown and recall at the end thinking, well that was a good, albeit repetitive, description of the non-dual experience but where is the love?! I get the same feeling when reading things by folks like Steven Harrison. Many people have direct non-dual experience. It may seem like - this is it! Nowhere else to go. Life goes on and is anything changed in one's life and relationships? If not, is there any value in all this spiritual stuff at all? I recently saw an article that discussed how people find themselves losing connection to many friends, family, and loved ones after their spiritual "awakening." If awakening is costing us friends and relationships, are we really as awake as we think we are? The Bönpo teachings and the Mahayana teachings are pointing at something very profound and valuable that goes beyond the relatively simple and somewhat common experience and understanding of non-duality. The Advaita Vedanta masters point to it as well although their language is more "religious" using words and concepts like God and divinity and so forth. If we don't allow ourselves to be too put off theoretically by the God or Oneness concepts (I prefer the madhyamika theory personally but feel it can be paused for a moment for this discussion); for me they are pointing at a similar blossoming of unconditional love and warmth, the Great Bliss. When we truly feel that non-dual nature, we feel a connection to all living things that is powerful. Even the words Great Bliss can be off-putting as sometimes is a subtle warmth and needs to be cared for and cultivated patiently. This is something that may be glimpsed along with non-duality but generally is not always there ever after like turning on a light switch. It is something that can be cultivated and can make an enormous difference in the quality of our lives "before" and "after." When I truly feel that non-dual nature, I feel your pain, I feel your joy. There is no mine and yours, there is simply pain and joy. And I still feel. The other point that Bindi makes is also valid. Authenticity carries with it some degree of authority. I don't mean that in the sense of giving up my autonomy and not thinking for myself but more in the sense of having some degree of trust and confidence in the path. The path may have lots of twists and turns. It may often feel uncomfortable. Having a connection to a wisdom tradition that has been clarified, refined, and has withstood the test of time can inspire confidence, trust, and devotion, qualities that provide the necessary fuel for making major life changes. Thank you CT - the article is excellent and full of good points for those of us who can find ourselves grasping at enlightenment and teachers as real and substantial and out of reach. On the other hand, I agree with Bindi that this is not a comprehensive guide to the nature of enlightenment (and I don't think you do either, CT, nor did you bill it as such). This is a nice discussion of a valuable subject and I hope it continues. _/\_

Not sure that I qualify for this game but I'll play anyway. You don't. Enlightenment is not something to be gained, it is more closely related to wrong views being lost.

When I am with someone that is doing something I find uncomfortable, the most important thing is to not contribute or facilitate. That alone can be challenging. The first step could be to simply create space around whatever is happening. if we don't react or contribute, that space may help the other person to see what they are doing, recognize that you are not contributing or reacting, get a clue that you are not on board, and that alone may shift the dynamic. I think the next step, if you are comfortable with it, would be to follow Liminal's advice. For me it is spot on.

I haven't read the entire article yet, it will take me some time - it is worth sipping rather than gulping. The discussion of how we refer to and talk about enlightenment is very insightful and valuable. There are strong parallels between how many people talk about enlightenment and how those they look down their noses at talk about God. Always good to have someone hold a mirror up for us to look carefully at ourselves. Thanks CT!

Thank you for sharing your insights, roger. _/\_

No doubt about it! _/\_ _/\_

It was the opposite for me!

Hi Aden, Thanks for reaching out. I studied taijiquan, xingyiquan, and baguazhang for about 12 years. After 2 years I also began studying Daoist meditation (neigong). Our curriculum also included several qigong forms. In terms of developing internal energy and power, there is nothing better than taijiquan taught by an instructor who is genuinely familiar with the martial applications. Neigong or meditation are essential in achieving deeper and more effective development in the internal martial arts. One qigong form we practiced was also very good for building internal power, shiba luohangong. We would practice it with both "internal" breathing patterns which were good for health and fitness, and "external" breathing patterns (much more physically demanding) which were good for building power. While I think any good meditation and qigong practice will enhance martial arts, I also think there are some practices that are likely to be more effective in building power and martial efficacy. Shen zheng gong seems to me to have little focus on martial development. I came across another teacher in Austin, Jingyu Gu, who teaches a curriculum that sounds more aligned with your martial goals - http://www.taichiimmortal.com/. My own story is that my Daoist meditation practice took me to some amazing places and gave me some powerful insight. My teacher, being 100% focused on martial arts, could not (or would not) guide me beyond a certain point. I subsequently connected with a Bön Buddhist master who was able to help me understand and put into context the changes I was experiencing through neigong practice. It ultimately led me to abandon martial training and focus entirely on spiritual development. I still practice some qigong, some circle walking, and the occasional taiji form but have little interest in anything martial any longer. So if you are looking for spiritual development, the sheng zhen gong looks powerful, but if martial prowess is your primary focus the curriculum taught by Jingyu Gu looks more appropriate. I hope that's helpful. Good luck to you! Steve

I'll start at the end and work up... It's terrifying to tell someone that we love them if we anticipate the possibility of rejection. Then the relationship is over before it even started and we will look for reasons in our own imperfections. That's painful. If we know the other person loves us, it's easy! If we don't care if the other person loves us, it doesn't matter... so it's easy! So the problem is that we care too much about the outcome. We identify too strongly with the one inside us who wants to connect, to be accepted, to be loved. Most of us are starved for genuine, meaningful connection, the romance and sex are fun but the connection is what we really crave. The trick is to be OK with whatever the outcome, rejection or acceptance. To not define ourselves by circumstances and situations, to free ourselves from the addiction to approval. This is something we've been conditioned with from birth (from time immemorial if you are a believer in past lives). Anthony Demello talks extensively and beautifully about this addiction. Finding a place, a state, within ourselves that is supportive enough to know we will be OK either way, no matter the outcome, makes it easier to connect with and express our vulnerability. That place is there always, for all of us, but it is obscured by the thoughts and emotions and our habitual over-identification with them. We only live once and that life is very short. If we open ourselves and get more familiar and comfortable with vulnerability, with insecurity, we have the opportunity of all sorts of possibilities. If we close down, to protect ourselves from disappointment and rejection, we have nothing but regret. In the end, the only true security is acceptance that there is no real security. My approach currently is to be spacious, like the clear sky. Clouds come and go, both beautiful and terrifying, and the space is unchanged. The space allows everything, rejects nothing, and gives birth to all experience without bias. Reactive thoughts and emotions come up and it's OK. There is no need to analyze, to plan and plot, to figure out, or push away. Just be with them fully, in awareness. With a little time, they feel a little less solid, there is a little space there to breath and observe objectively, nakedly. One can then work with that space, just let things be just as they are, and the space will grow and the emotions and thoughts will soften and eventually, naturally fade... liberate. In that space there is infinite possibility, there are options, and we are acting rather than re-acting. In that space we see there is no need to do anything but rest and allow things to happen as they will. What is resting? The ego, the thought form that assumes the mantle of thinker, me, and acts as if it is in control. The me feeling is nothing more than a feeling, it is space and awareness, and yet we hold very tight to it. It feels solid and real and is the source of so much pain. Meditation is a great way to begin to see through our conditioned patterns and begin to get a glimpse of our nature. We are not what we think we are, we are so much more. When we are able to connect with that, the fear will be far less and the ability to reach out and connect will become effortless. Thanks for sharing as you did, that's the most important step to take! Now do it with the one you love... just be open and willing to be OK with whatever comes of it.

Tenzin Wangyal Rinpoche has started a regular schedule of brief, free internet teachings. To date they have been extracts and discussion from books he has published. They are presented on most weekdays utilizing Facebook Live through his Facebook page. Here is the schedule for the upcoming week: Healing with Form, Energy, and Light Part I - Monday Jan 9 Part II - Tuesday Jan 10 Part III - Wednesday Jan 11 All broadcasts start at 12pm EST and can be viewed after the fact through his page. Previous broadcasts remain available and include Dream/Sleep Yoga and Soul Retrieval topics.

You are always welcome to share how teachings impact your well being. Positive, negative - all is fine, that is the reason for my quote about flowers and thorns. That is why we are here - to share and, hopefully, support one another. In saying an unbroken, ancient lineage of wisdom teachings is "not generally worth much practice," you are implying all others will respond the same and shouldn't bother. Your knowledge and experience of Bön are limited (Rushen is a preliminary practice, not advanced). You are conflating your own karmic relationship to Bön with the value of Bön in general. It is nothing more than egoism. To make negative generalizations about dharma is both idle and divisive and will not generate merit. If my intention was to silence or oppose you, I would simply hide your posts or move the thread to my PPF and lock it. I prefer allowing this interaction to develop as it will - hopefully it can be an opportunity for growth for all of us.