- Why do I do things that I know I don't want to do?
- Why do I keep on doing things that i know I don't want to do?
- Why can't I stop doing the things that I don't want to do?
- Why can't I keep doing the things that i want to do?
- What is it about sitting in front of a computer that makes me stick to the chair?
- What is it about doing nothing that makes it so hard to bear?
- Why am I always in the situation of being crazy over one thing only to drop it in a short while and go crazy over another?
- Why can't I focus on what I'm doing without falling into my mind's blubber?
Apothecary thinks Fixation is the stuff of genius. By fixating on the little issues, my mind has found a smart little routine to avoid the big ones. It's found a way of keeping itself from looking at what's important and what (seems to be) difficult to consider. Einstein-of-a-mind has found a way to relieve itself from working.
My mind, free from fixation is...
Ponder ponder, makes me wonder...
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A mind, free of fixation is like mirror mind, reflecting all of phenomena without attachment or adversion, beyond time, beyond dualism, pure and perfect like the nature of the mirror. This is primordial bodhicitta, the state of an individual, which is free from the very beginning without obstacles, perfect and includes as its potentiality all the various manisfestations of energy. A mind that observes without judgement, resting in the calm between the stream of thoughts, with the presence of mind not to attach to the calm or the gap between. In the mind free from fixation, one enters into the expereince of a state beyond the reasoning mind, the state of contemplation.
Essence, nature, energy; these are the three primordial wisdoms.
The essence is the void, the real condition of the individual and of all phenomena, "pure" from the beginning, because, like space, it is free of all impediments, and is the basis of all the manifestations in existence.
The manifestationm of the primordial state in all it aspects, is its "clarity,' on the other hand, is called nature. Clarity is the pure quality of all thought and of all perceived phenomena, uncontaminated by mental judgement. Clarity is the phase in which perception is vivid and present, but the mind has not yet entered into action. The same is true for thoughts: if we don't follow them, and don't become caught up in the mental judgment, (or in your works, mental blubber) they too are part of our natural clarity.
The third of the three primordial wisdoms is energy. The characterists of energy is that it manifests without interruption. Therefore, all dimensions, whether pure or impure, material or subtle, are manifestations of one aspect or another of energy.
Look at the example of a crystal placed near or in a widow. Though it is clear and transparent, when rays of light strike it, the crystal will refract into colored light all around the room. The light is not inherent to the crystal itself, but manifests only when the appropirate seconday casue is present, in this case the sun's rays. The colored rays are an example of the natural manisfestation of energy, appearing in relation to the indivudual as an object. In the moment of the manifestation of the energy of the primordial state, if one recognizes it as a projection of one's own original qualities, one realizes oneself in the dimension of pure vision.
Self-liberation is based on two fundamental aspect of the nature of the individual: the calm state, and the movement of thought through which it is necessary for one to find onself integrated in the state of presence.
In Dzogchen, there are two various methods of using energy, but they are not practiced on the activity of the mind. In the state of presence, which remains the same in relation to thousands of different experiences, whatever arises liberates itself automatically. This is what is meant by "self-liberation."
A practitioner of Dzogchen, in the moment of becoming caught up in the energy, for example, anger, attempts neither to block (renounce) nor to transform the passion, but observes it without judging. In this way the anger will dissolve by itself, as if it had been left in its natural condition, allowing it to liberate of itself. (This is true of any energy, obcession, jealousy, fear, etc.)
To apply the method of self-liberation it is important to observe the moment in which the mind has not yet entered into judgment.
It is said that "the practitioner of Dzogchen meditates without meditating," which seem to be just a play on words, but is really ture. The most important thing is never to become distracted, maintaining the state of presence in every moment.That is the nature of the wonderings/wanderings of your mind. The generation stage to realizing the true nature of mind.
In conclusion, I'd like to leave you with my favorite story. It is a story of a learned monk who went to visit Yunton, a Dzogchen master who lived simply, surrounded by a large number o disciples. The monk, whou had studied Buddist doctrines for years, and felt himself to be learned, in the grip of jealousy thought, "How does he, an ordinary person, dare to teach? How daare he pretend to be a master if he doesn't even wear robes? I will go and confront his knowledge with mine, and humiliate him in front of his disciples, so that they will leave him and follow me." Full of pride and arrogance he went to Yunton and asked him, "You practitioners of Dzogchen, are you always meditation?" To which Yunton replied, "What is there to meditate on?
"So." the monk continued, "you don't meditate then?" Yunton replied, "When am I ever distracted?"
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