Apr 22, 2024
Awareness, or enlightenment, is not a finite project with an imaginable conclusion.....it’s a stance toward immediate experience.
(Paraphrased from Terence McKenna’s Food of the Gods.)
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Awareness, or enlightenment, is not a finite project with an imaginable conclusion.....it’s a stance toward immediate experience.
(Paraphrased from Terence McKenna’s Food of the Gods.)
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By ‘bodily ownership,’ we mean a pregiven structure of our immediate experience’ namely, that one’s own body…is in a singular and particular sense ‘mine.’ Here, the sense of the body as mine means at least two things. First, it means that we spatially orient ourselves in the world with respect to the ‘primitive spatiality’ of our bodies. This is clear in our everyday experience of intersubejctivity and interspatiality. As my body grabs yours, so your body can grab mine. This interplay of grabbing is predicated on a series of boundaries outlined by ownership of the body. In a second sense, the claim of bodily ownership means that our concept of selfhood is affectively incorporated into our bodily schema. That is to say, how we comport ourselves in the world is largely an issue of the moods we embody. More than a mass of materiality to orient us in the world, the body is like a ‘nexus of living meanings,’ or even a ‘work of art,’ in that it presents itself as a totality that can only be understood in a relational and affective context. That the body is both the marker of boundaries and the expressive medium for our being-in-the-world is evidence of its irreducible relation to our nominal sense of being human. To this end, being human means claiming ownership over our bodily subjectivity, the absence of which would render us not only disembodied but also ontologically displaced
Dylan Trigg, The Thing: A Phenomenology of Horror, pg. 75
Immediate Present Awareness
‘From the perspective of the Dzogchen teachings, it is possible for us to look directly into the nature of our minds, to recognize the clear, unfabricated awareness that is uncreated and deathless. Padmasambhava gives simple instructions: “You should look at your own mind, observing it again and again... However many names may be applied to it, even though they are well conceived and fancy sounding, it is just this immediate present awareness (and nothing else).”
Many Tibetan texts use the word “amazing” as an exclamation of wonder highlighting the ever present, although often obscured, truth of our own minds. In Self-Liberation Through Seeing with Naked Awareness, Padmasambhava says:
This self-originated primordial awareness has not been created by anything - amazing!
It does not experience birth nor does there exist a cause for its death - amazing!
Although it is evidently visible, yet there is no one there who sees it - amazing!
Although it has wondered throughout Samsara, it has come to no harm - amazing!
Even though it has seen Buddhahood itself, it has not come to any benefits from this - amazing!
Even though it exists in everyone everywhere, yet it has gone unrecognized - amazing!
Nevertheless, you hope to attain some other fruit that this everywhere - amazing!
Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere - amazing!
Awareness is the great wonder of our lives. But even as we begin to look to our minds and recognize this immediate present awareness, we need to notice if there is any subtle identification with it or if we have created any center point of observation. In the naked awareness of Dzogchen, there is nothing to find, nothing on which to take a stand.’
- Joseph Goldstein, One Dharma: The Emerging Western Buddhism.
As It Is Vol. 1 (As It Is)
As It Is Vol. 1 (As It Is) The teachings presented in As It Is, Volume I are primarily selected from talks given by the Dzogchen master, Tulku Urgyen Rinpoche, in 1994 and 1995, during the last two years of his life. The unambiguous Buddhist perception of reality is transmitted in profound, simple language by one of the foremost masters in the Tibetan tradition. Dzogchen is to take the final result, the state of enlightenment itself, as path. This is the style of simply picking the ripened fruit or the fully bloomed flowers. Tulku Urgyen's way of communicating this wisdom was to awaken the individual to their potential and reveal the methods to acknowledge and stabilize that prospective. His distinctive teaching style was widely known for its unique directness in introducing students to the nature of mind in a way that allowed immediate experience. This book offers the direct oral instructions of a master who inspired admiration, delight in practice, and deep trust and confidence in the Buddhist way.
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