doc benway

It may be presumptuous of me to speak for deci but... Calling the one 'nothing' is not a negation nor is it an affirmation. Labels simply do not stick when pointing to reality. I feel that warmth as I read your post. _/\_ Every sentient being is "I" All boundaries are contrived Now is impossibly fleeting and equally eternal

Excellent post - so what is done when folks don't follow this simple, effective advice?

So one possible explanation occurred to me this morning while eating breakfast... In Buddhism, there is the perception that we can attain some relief from our pain and suffering. It is right there in front of us, all we need to do is follow a few steps, achieve a certain point of view, something tangible... accessible. In Daoism, not so much. That is much more ethereal, much less accessible. In part because so few people have had any credible training. It's mostly personal study and interpretation. Not so with Buddhism where there are lots of available living teachers and the matter is not so much one of personal interpretation as a result. So then when the process of thought decides that there is the possibility of access to something important, like the answers to all important questions, relief from suffering, total enlightenment, there is a very powerful drive to possess that. And until one actually has a very solid experience of something along those lines, thought vigorously and aggressively goes after this perceived goal buried in all of its conditioned projections and expectations - challenging, defending, projecting, creating - using all of it's wily tricks and tools to try and either get it, or prove that someone else has not gotten it.... Once a real glimpse has occurred, there is not so much a need for all of this anymore. There is genuine contact which leads to confidence and all of the back and forth can relax. I think we are simply watching the play of the thought process and ego engaged in its usual activity but focused on something that is so appealing, that it gets a bit out of hand at times.

I don't think it will change. If you moderate more strictly, it will waste more mod time and just lead to accusations of censorship. If not, it will just continue like it has, gradually changing faces from time to time. Most of the participants don't seem to be interested in trying to express Buddhist values in their social interaction. They're too attached to expressing their intellectual positions and ideas, this is a very common pitfall in Buddhist circles. It's quite an ironic display of conceptual and intellectual attachment much of the time. Anyone truly interested in Buddhism would focus more on how they relate to the other participants and less on the content. Content is valuable, but secondary to conduct, in my highly biased opinion. Sorry if I've offended anyone but it's pretty nauseating to watch - I can't stomach it much lately. Interesting how that seems to play out here...

From a certain perspective, it's true for all teachings and all understandings and all of us. Words and pictures can be provided but that spark of understanding, that connection that is meaningful goes beyond that. It's a direct manifestation of samantabhadra in us.

No I used to carry a variety of weapons... .... and attempted to make myself the weapon for decades. Then I realized it was time for me to let go of my fear, my paranoia, my violence. Now I arm myself with compassion, kindness, and love. We'll see how that works - so far, so good.

Maybe a little strong to say that "Dzogchen rejects" the two truths. Dzogchen allows that the two truths are a part of the "lesser" stages but, from the perspective of the natural state, the two truths are irrelevant - subsumed might be a better word perhaps. I also would disagree with the perspective that they rob the person of confidence. I think they give us confidence to work with our relative reality as much as necessary and work toward union with the absolute as possible.

That is one psychedelic stupa! I've never been in one but this reminds me of Alex Grey's Chapel of Sacred Mirrors. Beautiful photo. PS - the younger Kalu Rinpoche has some very insightful teachings online... In fact, he denounces a lot of the BS that rubs you the wrong way, rails. I imagine you've checked out some of his stuff?

Flexible's probably more accurate with the Japanese stuff... and with the real nihonto, the flexibility is very subtle... If you want a chance to see and learn more about nihonto, there is a nice exhibition until the end of the month in Delray Beach and a great, annual Japanese sword show in Tampa every February... http://www.southeastshowsauctions.com

Are you sure about that? I know a bit about Japanese swords and have never come across or heard of a floppy one. Furthermore, the only way to have a very sharp edge that holds up is to have a very hard edge. In steel making, hard=brittle. In Japanese sword making the edge portion is very hard and brittle, the outer steel of the back portion is also fairly hard, and the core steel is softer and more flexible. But that does not equate to floppy, it just equates to durability in use. There is no visible or palpable movement or vibration in the blade of a Japanese sword when wielded, at least not the ones made from ~800AD through the present in the "samurai" style. Although you can bend them if you try. Within a very narrow range they will return to original shape but beyond that they will bend and stay bent.

In my experience, many movements with the jian, even some very basic ones, are impossible with a tight grip on the sword. Like in the empty hand form and martial application, there is Song in the grip until the moment of striking when there is brief and explosive tension. Not too dissimilar with the jian. The broadsword, on the other hand, requires a tighter grip and the tight grip is not as limiting because of the way it is wielded.

That probably explains my aversion to floppy swords! In more seriousness, I always avoided floppy swords under the assumption that they were inferior for fencing and fighting. I am open to the possibility that there may have been masters who could fight with a floppy sword, although it would take some persuading for me to let go of that particular bias.

Trying to find "what the buddha taught" and avoid "sectarian stuff" is no easy feat. Already there is division when you try to figure out "what the buddha taught." I would highly recommend just about anything by the Dalai Lama. He has a way of explaining things very clearly and always begins with the foundations of the Mahayana approach and builds from there. A few of my favorites - Essence of the Heart Sutra The Middle Way Mind in Comfort and Ease

"Dzogchen theory" - kind of a contradiction in terms. Dzogchen is about openness to direct experience and to go beyond experience. To let go of everything - concepts, thoughts, feelings, sensory perception, all of that. To let go of absolutely everything until there is nothing left to let go of, and develop stability and confidence in what remains. I once heard someone talk about the difference between belief and faith, it might have been Watts or even Osho. He said something like, belief is the fervent hope that an idea that cannot be verified is the truth. Faith is the willingness to let go of all ideas and all hope, and accept that what remains is the truth - that is like Dzogchen. It is not about believe but rather letting go of belief. It is not about theory but rather letting go of conceptualization. If you have any interest in actually practicing or studying Dzogchen and the views associated with it, it would be best to let go of your convictions rather than pronounce and defend them. If you hold on to your convictions, ideas, concepts, and beliefs, Dzogchen is a waste of time. Those very convictions and beliefs are what separates you from what Dzogchen is trying to connect you with. If you would like an answer to your question, however, the best approach would be to read a bit about the Madhyamaka and Yogacara views of reality and existence. The best short answer would probably be yes and no, at least that would be my reductionist interpretation. It's quite similar to the scientific view, actually. Science has not really limited itself to a strictly "objective" view of reality since Heisenberg's seminal work in the 1920's, has it? While his work is often misrepresented, and the interpretations have evolved over the decades and lost some of their impact, it is still well established that there is subjectivity in our experience of "objective" reality, the two are inseparable. More current work, such as subatomic physics and that related to string theory, continue to point more and more to an explanation of reality that is not independent of the observer and has no measurable or tangible material aspect.

I own a few jian. They vary in weight from 1.5 - 2.25 lbs. I prefer the balance point a few inches distal to the guard. But not all swords should balance at exactly the same point. Proper balance depends on the blade length, blade weight, handle length and weight, and the weight of the guard. For me, the ideal balance point is at or just proximal to the point on the blade where it pivots during a parry or circling motion. This is a good compromise between dexterity and cutting effectiveness. I do not like or use flexible swords. A poorly balanced sword feels much heavier than a heavy sword with proper balance. If you are inexperienced, I'd highly recommend starting with a lightweight metal or wooden jian. Most period swords were ~ 1.5 - 2 lbs but you would be surprised how heavy that can feel to a beginner after a half hour or more of practice, especially if the sword is not well balanced. Once you get a feel for the movements how to control with the wrist and waist, then you'll have a better idea of what you will be most comfortable with. To get a good sword that is comfortable, you really need to feel a few but, obviously, that's challenging. If you are just starting to learn the jian, I'd suggest a cheap light sword. Get something good later when you know what you want, especially if you're on a budget. Wood has advantages - less threatening in the park, easier to travel with, generally lighter, lower maintenance, safer... Metal is more realistic of course, but if it's not going to be sharpened anyway that doesn't matter much. Here's a great source for a wooden jian if you don't mind spending some real money: http://www.little-raven.com/RS/MA/Gim.html I have a Ming jian which is about 12 years old and has held up beautifully. Here's a great sword maker but I don't think they're currently accepting new orders: http://www.jin-shi.com/index.html Scott Rodell is a good resource but the modern Huanuo jian he sells is pretty heavy. Just my heavily biased opinions... YMMV

Ahhh - thanks, The first is only a problem if one isn't willing to study with a teacher. The second is an opportunity, not an obstacle. The third is arguably absent in anyone exploring the teachings as they have, by definition, recognized ignorance and are looking for liberation, no? No they're not...

Which made up obstacles are you referring to?

Thanks - it was and I appreciate that. Not too much to say here other than you really are misunderstanding the teachings. The natural state is much closer than you think. The whole point of Dzogchen practice is to - 1. realize the natural state - direct transmission is important to make sure you get it right, otherwise you are just wasting your time 2. stabilize the ability to rest in the natural state - first during inactivity then, once that is stable, during activity 3. integrate the natural state into every waking, sleeping, and dreaming moment A qualified teacher could help you. You are way off course here as far as Dzogchen practice goes. If you are dedicated and sincere, I'm sure you will have some pleasant experiences with your meditation, but it's not Dzogchen. What you are doing would be similar to creating your own field of mathematics based on mixed and faulty axioms and expect it to yield results... If you start with 2+2=7, division is associative, and the sin45=green, you are unlikely to solve differential equations. But hey, who am I to judge - maybe you'll disappear into a flash of light in a few months... More likely, you'll be on to another system thinking that Dzogchen doesn't work. The sad thing is that now that you seem to have given up Mo Pai for Dzogchen, you actually are in contact with a system that has living masters who are willing to teach you the real thing. And they are even offering legitimate and effective teachings for free, in English, in the luxury of your own home! And yet you've chosen to pick and chose, mix and match, and make stuff up on your own... Why?

The most direct training practice in Dzogchen (really the only training practice in Dzogchen) is much simpler than what you are creating, ZOOM. One needs to do absolutely nothing. In fact, that is the definition of Dzogchen. If you read any of the pith instructions of realized masters who "attained the rainbow body" they all say the same thing: leave it as it is. This is why meditation in Dzogchen is called non-meditation. Rest in the nature of mind. That's it. Start now and continue beyond death. What you are creating is unrelated to Dzogchen, it is the workings of thought and seems to be an amalgamation of Daoist and Buddhist concepts, thrown together with a lot of misinterpretation - that is not Dzogchen. Our lives are very short and the path to the "rainbow body" is very long - you don't have much time to waste playing games. I suspect you're quite young and don't feel the urgency yet. It will sneak up on you. If you are serious about Dzogchen, you need someone to teach you properly. Or play games for a few years or decades first - your choice. I don't mean to be judgmental or critical - my intention is supportive but it wouldn't be right to support you going in the wrong direction. On the other hand, often we can do nothing other than watch someone we care about go in the wrong direction until they figure out for themselves what they are doing... I've had to do that with my kids periodically - it's painful but a wonderful lesson in patience and compassion. Good luck, my friend.

He's smart as hell and asks lots of good questions and I also feel a fair amount of anger and bitterness. Certainly possible I'm just projecting....

You were referring to my post regarding rails. He clearly suffers relative to his experience or image of Tibetan Buddhism.

And one compassionate response to a siddha who claims realization while suffering over their missing limb might be to remind them that there is still work to be done....

It's so interesting to watch how much energy is being spent criticizing Dzogchen and the Tibetan Buddhist framework within which it is resident. For those who feel no connection, failed to make it work, or have objection to the institution, how much progress are you making on your own current path as a result of this endless stream of criticism and bitterness? Does it really help you? Does it feel good? Can't you let it go? I can tell you it is not of any value to those of us who do feel a connection and feel that the methods work for us. If it doesn't work for you, find something else, move on with your life, why try to convince others that it won't work for them when they feel that it does? If you fear for potential victims of abuse, do something concrete and tangible to help. Bitching in a chatroom on a Daoist website isn't going to protect too many people. Enough already... Jesus!

He may have realized emptiness, he may have had a direct and transformative experience of rigpa - that's not all that uncommon and can occur without training or transmission (from another human being - truth be told transmission does not occur from a human being, IMO, I'm with deci belle on that)... Being realized does not mean flawless. It is easy to fall back into samsaric patterns and, yes, even degenerate into the type of depravity that many gurus have been accused of (Trungpa, Gurdjieff, Osho,...). I agree, point out the problems, there are some and they are important to acknowledge and address. It would be even better to do something concrete about those problems if it's truly important to you. I volunteer time and donate money to a wonderful organization that supports survivors of political torture. And when one has a deep realization of emptiness there is also a realization that the problem is not in the external world is in within ourselves. And if we are going to point out the problems we should similarly acknowledge and celebrate the successes and beauty. We are very quick to recognize and accept the reality of problems but much slower to accept the reality of beauty and wonderful experiences... it's curious. You may not be living in such a culture or in the dark ages but many people in the world are, including the Tibetans. You're trying to impose your culture on them and they may not want it or be ready for it, any more than you were to accept their cultural bias. They do accept a theocracy and, for all its problems, it works for the majority of them and is much more nourishing and enriching to their lives than our plutocracy. Hats and robes aren't strange, it is you who judge them to be so based on your own bias and conditioning.

You may be right Zoom - go for it! Here are some of my favorite books on the subject - Journey to Certainty by Anyen Rinpoche, a brilliant synthesis of view and practice Buddhahood Without Meditation by Dudjom Lingpa, you can get a free, legal pdf online Awakening the Luminous Mind by Tenzin Wangyal Rinpoche (although you didn't seem to think he teaches Dzogchen) Mind in Comfort and Ease by The Dalai Lama The Precious Treasury of the Basic Space of Phenomena by Longchenpa Although I personally disagree with your assertion, Zoom. Not because a lama told me so but because of my own experience of reading and receiving direct teachings. So much goes on in a relationship and interaction with a teacher that cannot be captured in books. Some of it has to do with observation of the teacher - how they carry themselves, how they react in situations, how they look at you, treat you, talk to you, there is more to communication than information. Then there is the opportunity to ask questions, very personal and specific questions, and get feedback on practices, experiences, problems, feelings, emotions, etc.. Then there is the ability of a teacher to offer subtle nuances depending on who is receiving the teachings such that you may hear a dozen different examples describing a single subtle point so that everyone in the room gets a feel for what is going on - the many slight variations on a theme that would take thousands of pages to capture in print. You may disagree, and that is fine. You are welcome and encouraged, at least by me, to read everything you can and practice, practice, practice, and see what happens. I'd love to hear your discoveries and progress! I sincerely hope you succeed!