doc benway

I think that expression comes from the Japanese - shinrin-yoku. Marvelous expression!

I think there is no better way of embracing rest by spending time in nature. It takes a little more than simply surrounding oneself with nature, one must connect with her through the senses.

I don't buy that for a second!

My own perspective is not that the ego is terrible or that it needs to be eliminated. Ego is useful and necessary but it is also very limiting and overbearing, the source of much dysfunction and pain. Putting the ego in its proper place and context allows it to do its job while opening me to a much larger, richer, and more creative sense of who and what I am. The ego itself is a “pale reflection of a person,” a frightened and controlling protective device that takes on far more import and dominance in my life than it deserves.

Do you practice in a particular tradition? There are many practices that can reduce the prominence of pride and ego in our lives. One very good approach that comes mainly from Bön and Buddhist traditions is the practice of impermanence. Seeing the truth of our own impending death in a deep and personal way is an extremely powerful way to release pride and ego. You are going to die and you have no idea when or how. You will need to let go of everything you own, everything you are attached to, everyone you love, all of your accomplishments. None of it will last or matter in a few years... powerful realization! Other practices that are wonderful for subduing the ego in Buddhism and Bön are prostrations, mandala offerings, generating the mind of enlightenment (Bodhicitta), taking refuge, and Chöd (ritual sacrifice and offering of one's own body to others). On a more practical level, I think one can benefit greatly from serving others. Volunteer at a hospital, a food bank, a shelter, and so forth. When we connect with others who are vulnerable and less fortunate, we have the opportunity to feel empathy and with genuine empathy comes genuine compassion. The more we feel the pain and challenges of others, the easier it is to put our own pride and ego in the back seat and dedicate ourselves to helping those in need. These are a few that come to mind. I hope that's helpful.

I'm not familiar with that book but will check it out, thanks.

Hi @ralis, I don't recall the context of our discussion but I appreciate the belated reply. I agree that space is a key component of Dzogchen. I also think it is important to emphasize that it is not presented as a concept, more as a direct experience or as an example in pointing out instructions. Just as Dzogchen is without definition, shape, or form, it is also beyond all concepts, including the concept of space. While meditation practice and quieting the mind are no longer necessary at some point, that is a theoretical objective for most of us. Quieting the mind does require effort in the beginning and is necessary in order to recognize the mind's Nature. It is critical to be honest with ourselves about whether and how much effort is needed and not to grasp a concept, like the effortless nature of Dzogchen, before it manifests spontaneously and genuinely in our own practice. A useful metaphor in Dzogchen is that our thoughts, perceptions, and feelings are initially like ice on a tree branch that thaws only with the warmth of the sun; at this level there is effort needed to aid the dissolution. This effort can take many forms depending on what is working for us in the moment. With practice and experience these distractions become more like an early morning frost which evaporates quickly and easily, with far less effort; at this level we simply need to turn our awareness to whatever arises and it is easily liberated. The effort here is minimal but even turning awareness to the distraction is an effort of sorts. At some point the thoughts, perceptions, and feelings, like snowflakes falling onto the ocean, dissolve immediately upon arising without the need for any effort whatsoever, not even the effort of our attention. This is an experience of unbounded spaciousness within or upon which no thoughts, perceptions, or feelings can take root. We are like space, like the sky. Dzogchen is full of beautiful metaphors. The truth is that we need a variety of practices to get to that point, depending on our personal karma, and Dzogchen embraces such practices fully - from the 9 Breathings of Purification, to Tsa Lung, to Trul Khor, to Zhiné, to Guru Yoga, Refuge, and Bodhicitta, to Trekchöd, and Thögal, these are all practices that are an integral part of the Dzogchen path. Most Dzogchen masters also maintain other practices such as tantric practices and ngöndro throughout their life. Eventually all of these can be transcended and abandoned provided we are able to precisely and effortlessly rest in the Nature of Mind without any disturbance or distraction on a continuous basis. That is a lifetime objective and precious few practitioners get to that point. I'm sure you're already aware of these points but thought it worth sharing so that those less familiar with Dzogchen don't get unrealistic expectations and ideas of what it is all about. Dzogchen, from the non-dual side, is an effortless practice with no technique, no method, no structure, etc... From a practical point of view, the dualistic point of view of the practitioner, we need to do whatever we need to do to get to that point and we shouldn't feel negatively about ourselves for needing to do these things.

We will never find peace until we stop searching. We will never stop searching until we realize there is nothing to be found. In finding nothing, we find all. Tenzin Wangyal Rinpoche

Pallas’ cat

Betty Botter knows babblin’ bout batter requires a bit of tongue fu

looks quite edible does not seem to apply to many tasty foods

In my view what counts is where the action comes from. Does it come from emotional reactivity and the dualistic, conceptual mind? Or does it come from the unobstructed flow of the Dao or enlightened activity of the base? This is the convergence of Daoist and Buddhist paradigms IME, getting out of the way and allowing the appropriate response to come from the purity and innate intelligence of the source.

By that teacher's actions. Someone who is indifferent or apathetic will not care about others so much, they will not care about anything much. They are dull, detached, and unmotivated. Someone who is equanimous, who experiences "one taste," is not at all indifferent or apathetic. They are lively, connected, and engaged even though their emotions are not bouncing around with external circumstances like a dinghy in a storm. They act when action is needed, they treat others with care and warmth, they invest their time in projects with vigor and enthusiasm. Huge difference in my experience.

My perspective is that I'm not concerned with whether or no a teacher's opinions should influence me. I'm far more interested in whether or not they do influence me and, if so, how. If we are sensitive and open enough there is no question we are influenced by everything, even if in very subtle ways. If we are aware of this influence, we are in a position to recognize its effects on us and deal with that accordingly. Teachers are human. I think we tend to project our own expectations and desires onto our teachers. Difficulties between teachers and students usually arise from such expectations. It depends on what they are teaching and what we expect from them. I think it's critical to know what we want from a practice, from a tradition, and from the teacher. The importance of how thoroughly a teacher embodies the style for me will depend on what I am trying to get out of that relationship. I think it is generally important for a teacher to express the fruits of the practice they are sharing to some degree. While they may not have yet perfected themselves, there should be some clear evidence of progress on that particular path. Otherwise how are we to judge that they are a credible teacher and are capable of transmitting the essence of the practice? I wouldn't judge a system by one teacher's successes or failures but I might judge a system by the successes or failures of multiple teachers from that lineage. My personal tendency is to connect with a teaching, lineage, or teacher and dive as deeply as possible. Consequently I tend to make long term relationships with teachers. It is important to me that these teachers embody the essence of what they are teaching in spiritual matters. If I were to go to a teacher for a relatively brief and casual transactional experience like learning a form or concept, then I would be far less concerned about that teacher's particular idiosyncrasies. I would also put their teachings in that perspective and context. On the one hand, a spiritual teacher should have reached some degree of equanimity and too strong a position or opinion is an indication that they have not. On the other hand, a spiritual leader should clearly manifest some degree of compassion and open-heartedness so a lack of compassion in their personal or political life would concern me. These two aspects of a teacher's behavior can be in conflict but there should be some reasonable balance between the two. A teacher should have some degree of discriminating wisdom which would lead them to have some degree of confidence in uncorrupted scientific methods and conclusions, for example, as there is clearly great power and manifestation of science in our lives. On the other hand, a teacher should also have confidence in their own paradigm so they may not fully commit to a scientific model but may choose to follow the path of their lineage, even at what others might consider personal risk. Once again, seeing some degree of balance is important. And one must be aware that there are very few opinions that are absolutely right or wrong. Our own strong reactions to the positions or opinions of a teacher tell us more about ourselves than about the teacher. They are entitled to follow their heart and their path, and we must follow our own even if the two may deviate from time to time.

I enjoyed the way luck was framed in the Huainanzi through the parable of the farmer. Good news or bad news, can’t say... https://medium.com/@dineshsairam/the-chinese-farmer-and-his-horse-what-is-the-meaning-of-life-9fba73f689eb

One of the more important lessons I’ve learned from Dharma teachings is that generalizations about individual effects of Dharma teachings are meaningless. What you need in this moment and what may have worked for me in the past have little correlation or predictive value. Mantra efficacy has little to do with numbers of syllables. Mantras are precise and specific, so you need to know your target and use the right formula. Deities often have both long and short mantra - fierce or peaceful or simple seed syllables... If you have no experience, guidance, initiation, or transmission, I suggest connecting with a general mantra that embodies wisdom and skillful means, the two-fold formula of realization. Avoid fierce or wrathful mantras without a deeper understanding and connection to the practice. In Bön, the mantra of Sherab Chamma is effective to practice without initiation. She is the wisdom loving Mother of all Buddhas. It is a long and beautiful mantra. I also chant A Om Hung, helping the body, speech, and mind to rest into it’s Natural condition. I practice many different mantras for different circumstances. What matters is your own experience and that will be unique to you. Connecting to a tradition or teaching and developing a relationship to what’s behind the syllables is really key. The thing about a mantra is this. You need to bring an open heart to connecting with its essence, often that points to a deity. There is a spirit of devotion, of trust, of gratitude, and a deep desire to liberate one’s self for the benefit of not only oneself, but all beings. We purify ourselves and ask for guidance and support. All of that is far more important than what syllables we choose.

Have you practiced it yourself?

I very much enjoy my deck for guitar playing, taijiquan, qigong, and meditation. My dogs enjoy hanging with me. It is close to some nice trees, lots of birds, some raptors, a fox, many deer, rabbits, squirrels, the occasional chipmunk, groundhog, and raccoon. There is a small meadow nearby where the deer like to rest and graze. When my dogs see them, they chase them away so I try to check if they are there before letting the dogs out.

No That's correct. These methods are very precise and easily misunderstood. Even more important, they require considerable preparation. Yes, stay away. They will do you no good. Far more likely to cause you harm. I recommend practicing one of the internal martial arts - taijiquan, xingyiquan, or baguazhang. These practices are grounding and take you out of your head and into your body. They promote mind/body balance and physical health which promotes mental health. Qigong can be a wonderful practice but can also exacerbate psychosis in those at risk. If you do practice qigong, do it with an experienced teacher and let them know about your history of mental illness. Good luck to you!

That’s been done

@sean is the banner master. I always enjoy his creations.

Sadly the US and many of her citizens are, or claim to be, unaware of the profound damage we've done and continue to do to our neighbors on Earth.

That can happen in person too. You need the right teacher. And to be in their presence... especially in the beginning. Once you learn to self correct you can get the most from video instruction. Before then it’s a bit like miss by a cm, miss by a km...

Another thing to bear in mind, the vast majority of people who can stand for long enough to practice qigong can also walk, at least enough to work with a smaller frame form. Standing in place can be as challenging for the balance as mindful stepping.

Rare photo of a stork delivering a baby!