doc benway

I've got to disagree with you here. The causes of contention and problems with administration and moderation is not any variety of Buddhism, it is the people who like to argue about it.

For me the most profound and effective practice is the most simple. That said, simple does not always mean easy. And one nice things about simple practices is that we can continue to do them even during periods of illness. In fact, the measure of the effectiveness of a practice is not what experiences we have on the cushion but how they help us to deal with the rough patches.

In my view, our problems are in us - not in the outside world. Changing jobs, partners, locations, and so on, does not change the one who is having a problem. We can change the external circumstances and still struggle with the new situation. So when I am struggling, I try to look back at the one who is struggling. Who is that? What role or set of expectations does that represent in my life? Struggle is an indication that a specific identity in me is clashing with the way things are. The one who is trying to figure things out is the very same one who is creating the struggle. Therefore thinking generally does not provide the solution. Better to let go of that expectation and create space and silence. In that space, the answer will naturally arise when it is ripe. When I trust in that process - the answers come.

Just as pure and impure thoughts are manifestations of the natural state, so are sacred and secular activities. To the extent that activities like pujas, sadhanas, and others are done will resting in the nature of mind, they are anything but useless. They allow the dzogchenpa to exercise the ability to rest in the nature while mentally and physically engaged To the extent that they help us connect to the lineage of teachings and generate enlightened qualities like gratitude and devotion, qualities that support our practice, they are a blessing. Not everyone (?no one?) is capable of resting in the nature of mind in every waking, sleeping, and dreaming moment. From the perspective of the natural state, it doesn't matter what we think or do - all is a manifestation of the nature. From our relative perspective, sacred activities are more supportive of deepening our connection to the natural state than are mundane activities that reinforce the 3 poisons. Just as many people misunderstand the dzogchen view, many people also underestimate the value of sacred practices and rituals in our lives. To the extent that they enhance and support our ability to come closer to the view, meditation, and conduct, they are precious. To the extent that they become a distraction or an attachment, they become an obstacle and that needs to be addressed. Rene can speak for herself, but I think you missed her point entirely. I interpret her post as making the same point as you, minus the criticism.

I think such stories have many levels of meaning. I don't find them at odds with my earlier comments. I do appreciate the perspective and am always open to hearing more.

I think the important thing here is that you are making a gratuitous assertion and asking why it is true. Some of us don't accept your assertion, therefore it is meaningless to discuss why it is true. The same thing goes for Max Christensen's practices. Don't believe everything you hear or read, even among spiritual and energetic practitioners.

Nice post

It's not as difficult as it sounds but it does take some practice. In fact, when you grow accustomed to it you may find that there are more distractions (thoughts, feeling, images) when the eyes are closed.

In the dzogchen tradition, it's advised to leave the eyes (and all senses) open which has the effect of helping us to experience the connection or continuity of the inner and outer.

I don't personally know of any to recommend but you may want to look into options on Taiwan. Many martial arts and qigong masters fled China during the cultural revolution and went to Taiwan and elsewhere. It may be difficult to find good programs on the mainland.

I resonate with Alan Watts' ideas on this topic. We have this feeling that we come onto the Earth from somewhere, when in fact we come out of it. Just as an apple seed is of the nature that gives rise to an apple, the Earth is of the nature that births all manner of living and sentient beings. We humans feel like we are different and special in some way, and we certainly are, but for me there is no compelling reason to think that we are anything other than a naturally occurring organism that is a part of Earth's biosystem. We are the eyes and ears of the Earth, we are the sensory organs through which all of the beauty of the universe becomes manifest. That's more than enough of an explanation for me.

I would like to focus just a bit more on the awareness part. The kind of awareness that cannot accept or forgive is a very limited awareness. As others have alluded to, it is not so much that we are actually doing anything when we accept or when we forgive. It is more that our awareness has become deep and pervasive enough to see the wrong views and behavior and acceptance and forgiveness arise spontaneously. Forced acceptance or forgiveness, IMO, is more likely to lead to the problems, the "psychosis" than genuine awareness.

Thanks for your contributions Wilfred.

While there may be subtle energetics and other advanced and theoretical considerations, I focus on the mundane and accessible options - 1. Be aware of your environment and avoid getting into a situation in the first place 2. Let go of your ego 3. Be willing to admit you're wrong and take responsibility - even if you don't think it is your fault 4. Be willing to apologize and do so with sincerity and contrition 5. Try to avoid verbal and physical escalation - when it seems like the other person(s) is getting inflamed, apologize and disengage 6. Don't be afraid to run 7. Don't be attached to stuff - let them have things that can be replaced. Your life and organs cannot be. You may be able to generate enough personal power to force others to disengage out of fear or respect but that takes serious training and self-confidence and even then is not always effective, especially if the other party is armed or intoxicated When we talk about being empty - this is what that means, empty of ego, empty of self, empty of judgement and opinions. Not everyone wants to yield like this but these are steps that can avoid confrontation. No matter how skillful we are in the martial arts, there is always someone better... or armed. I had a Wing Chun teacher who grew up in a very rough Baltimore neighborhood and was a serious street fighter. He was unfortunately incarcerated and came out of jail with no teeth... Before going to jail he used to say there are two ways to win a fight - 1) beat the opponent 2) avoid fighting... and one way to lose.

When one is advised to be more grounded, it implies that they are starting from a point of being "un-grounded" - unstable, fragile, flighty, unrealistic, disconnected, out of touch, etc... By fully grounded, I would say the meaning is to be balanced - stable, comfortable, in touch, consistent. Is there a limit to one's degree of grounding? I guess you could say perfect balance is the limit, going beyond that tips you into the negative aspect of the earth element. Yes, one can be too grounded - too heavy, too fixated, sluggish, bogged down, inflexible, etc... The degree of necessary grounding is that which brings one into balance. The Tibetans define 5 elements - earth (grounded), water, fire, air, and space. Each has its own characteristics. Knowing these characteristics and how they manifest in the body, speech, and mind is a very helpful way to assess balance and is the foundation for Tibetan healing methods, as well as life force, and soul retrieval practices.

like Dhagpa Khadro the mandala resides in the tantrika's Mind

The other point I'd like to bring out explicitly is that, in the Tibetan traditions, compassion is insufficient. It must be combined with wisdom. As has already been touched on, wisdom is the insight into the abiding nature of things - emptiness. With respect to the practice of compassion, wisdom is the realization of the emptiness of self. In the presence of wisdom, the ego does not manifest, therefore compassion will not reinforce the ego and will work on behalf of the other, rather than directly or indirectly benefit the self. As Bindi so rightly points out, compassion acting in the presence of ego tends to push what the "I" thinks is needed on others. This is often self serving and inaccurate. Compassion acting in the absence of ego will not manifest unless something is truly needed, and when it is needed the action is based on what the other needs because the "I" is not operational. As pointed out by the Dalai Lama above, the perfection of this idea is elusive but the practice is well within our grasp. The combination of wisdom and compassion is often referred to as skillful means. Skillful refers to the presence of wisdom and the means is the practice of compassion.

Here's a beautiful quotation I just came across regarding bodhicitta: "On my part, I cannot claim to have realized the awakening mind or bodhichitta. However, I have a deep admiration for bodhichitta. I feel that the admiration I have for bodhichitta is my wealth and a source of my courage. This is also the basis of my happiness; it is what enables me to make others happy, and it is the factor that makes me feel satisfied and content." —The Dalai Lama, Practicing Wisdom

If you have absolutely no access to a good teacher and are set on practicing taijiquan, go for it. You can learn the postures and moves reasonably well. Learning martial principles and application, not so much. There are many subtleties that have an important impact on the benefits you derive fromthe practice that require direct instruction. Some of it has to do with how you learn and how effective a student you are. I've met people who can't learn from a teacher!

I think it goes a bit beyond hypothesis. When people engage in practices to improve dream recall, it works. Their brain activity in REM sleep doesn't change but their recall does. I don't think methods to improve recall are creating dreaming when none existed before. I'm sure there are other things going on in the brain during sleep but failure to recall dreams does not mean that you don't dream. That's fairly well established in sleep science but I'm no expert. There's good research out there if the topic interests you.

I don't know the context but there are a few possible interpretations. One is that from the perspective of the natural state, everything is perfect just as it is. Us mortals who are migrating through cyclic existence don't have that perspective and therefore make the mistake of constantly trying to change things. Many get a glimpse of the natural state but very few are able to dwell there with consistency so even knowing there is nothing to be changed based on our connection to the base, we stubbornly and foolishly do so when we are in the state of ignorance. I don't participate in any spiritual forums other than this one but it seems like there are people who imagine that there are living practitioners who have completely transcended samsara and dwell in the natural state. If there are any such beings, I would say they are exceedingly rare - more likely non-existent. I've never met an accomplished geshe or lama who wasn't quick to point up their own limitations and need for further work - up to and including the Dalai Lama and the highest living Bönpo, His Holiness Lungtok Tenpai Nyima Rinpoche. There is at least one other interpretation. We have a tendency to look at our problems and challenges as a result of the outside world when, in fact, we are the source of our own problems. From the Dzogchen perspective, all is perfect as it is so there nothing to be changed. When we perceive something to be a problem it is our ignorance, not the outside world. The Tibetans define three types of practitioner: The inferior practitioner blames the outside world for their problems. The middling practitioner shares the blame with others. The superior practitioner considers all problems to be a result of their own ignorance. Seen in this light, the quotation can be seen as an admonition to aspire to be a superior practitioner. I don't know if the quote is pointing directly to the aspiration of relative bodhicitta but that certainly does underlie every Mahayana Buddhist and Bönpo practice and view.

If anyone feel offended, you've given them a wonderful opportunity to bring their practice to that feeling. Please don't limit your posting here - anyone who follows your posts knows you meant no offense.

Not making an argument, just sharing my experience regarding the restfulness aspect. With respect to dreaming, it consistently occurs in REM sleep and sleep studies give us an idea of how often people dream on average. REM sleep comprises about 25% of the sleep cycle. Edited to add - I've read that people forget >90% of their dream on average.

To the extent we can maintain our connection to that state, there is nothing to change. In my experience, maintaining that connection is elusive - especially living in the world.

You raise a very good point. In fact, I raised the same point when I received the teachings. I asked how one could experience clear light sleep in the absence of sensory input as the senses are the mediators of experience and memory. And if one were to have such an experience what would there be to remember? I don't think I phrased the question very clearly at the time. I focused a bit too much on the memory aspect. The answer didn't really address my question and I didn't belabor it. Interestingly, in the very next practice session I had the experience I referred to. While your suggestion that the experience was one of sight rings true for me there was absolutely nothing to be seen, only the presence of what I can best describe as a spark or light of awareness and boundless space. Perhaps that "spark" of awareness and space was enough to constitute an experience mediated by sight. There may also have been a tactile component in the feeling of spaciousness which was preceded by a brief feeling of vertigo. There definitely was a sense of self present. I'm not stating emphatically that I had an experience of "pure awareness" but I also can't say there is a recollection of specific sensory experience beyond profound restfulness, clarity, and spaciousness. It's quite possible that these experiences were meditated by some combination of sense consciousnesses. I appreciate your input, it's very helpful.