Not Many Get It

We are pure awareness, without characteristics.
When told this, not many get it.

If we do get it, we usually forget that we got it,
and go back to not getting it, with characteristics.

Many pretend they’ve got it,
but it turns out to be a characteristic.

If you’re looking for it,
you’ll never find it

Catch the characteristic.
Drop it
– and you’re there!

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Epiphany = Realisation

There is nothing beyond consciousness.
In truth, that is all we are.

It is not what we know that is important;
it is simple knowingness, common to all,
so we don’t have to be a scholar.
That is the epiphany.
Epiphany: a moment of sudden and great revelation or realisation. 

Absolute truth isn’t convoluted, but relative truth is.

Absolute truth is uncontaminated consciousness.
Relative truth is what people say about absolute truth.

We oscillate between the two truths.
We make noise … we stop making noise … we make noise …

We make noise because of the souvenirs we collect in the mind.
Souvenir: from Latin subvenire ‘occur to the mind’.

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The Miracle Of Healing The Blind

You can do that!

For the exoteric (the believers), healing the blind is literal.
For the esoteric (the realisers), healing the blind is opening another’s mind.
For those who do not care, opening the mind is meaningless.
These represent levels of intelligence.

It is wisdom that opens minds.
You can do that!

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Everywhere We Look, There Are Spiritual Teachings

Everywhere we look, there are spiritual teachings, because the looking is done by consciousness, and that reminds us instantly of what we are. Appearances and recognition are simultaneous.

Spirituality of non-dual awareness has nothing to do with binding ourselves to a religion. Religions are organisations. Organisations have hierarchies, and hierarchies mean politics, but pure spirit cannot be organised

In non-dual awareness, we are on our own, but at one with everything.
Just see, and you know.

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The Problem With Realisation

The problem with the realisation that we are pure consciousness is dealing with others who have not realised this fundamental truth. Their life is about other things.

Before realisation, we chit chat, swap opinions, laugh at others, show off what we know, and change the subject to our superiority. Not a nice world at all!

Now that we realise, our heart sinks. This realisation was joyous, but is now tinged with sadness and frustration. For this reason, empathy and compassion are so important for, without these, we will go back to our old ways, becoming even more obnoxious and arrogant! 😀

As none of this is real, life is dreamlike
– so what do we do in this dreamworld?

We play along with dreamlike karma, accepting all that occurs in the mind. Our past actions and indifference have created karma/fate/this moment. Aware of these souvenirs, these mementos, we find that we no longer need to cling to them. In this way, old brain concepts and taking sides are no longer relevant. What a relief! Oh, joy! Epiphany!

Life becomes more ethereal and dreamlike. We merely go through the motions of being human.

The poverty-stricken (those who never have enough things or knowledge ie hell beings, hungry ghosts, those with animal mentality, the desire-obsessed, jealous gods and gods) can never find true happiness as everything is real to them, and they have to guard the trinket-souvenirs that fill their minds.

Souvenir: from Latin subvenire ‘occur to the mind’.

Swap souvenirs for compassionate wisdom!

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A MacGuffin Is Nothing At All

A MacGuffin is something we believe.

A MacGuffin is a plot or motive device to focus the actors in films
– adopted by Alfred Hitchcock

The audience doesn’t see it as it is never revealed, and they aren’t interested.
Sounds like the daily news!

We Allowed It To Happen

Does it make sense, or do we go back in our box?
Throughout history, we, the people, allowed it to happen.

What is it?
It is humanity being brainwashed
by fear and hope, through indifference.

Do people want war?

It is our dictators who want war.
It’s good for their MacGuffin.

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Can Spiritual Teachings Be Used To Deceive People?

Can spiritual teachings be used to deceive people?
It’s what evil does best.

Spiritual teachings are about converting negativity into wisdom. They are not about beliefs.

These precious teachings need to be proven, from Latin probare ‘to test’. Testing is done through personal experience, rather than what someone wrote in the past.

If we only rely on hearsay, we become believers – repeaters who lack original realisation, and are therefore open to creating inner doubt and division.

There are those who appear wise by gathering teachings, but they haven’t completed their realisation as they cannot empathise. The ethos is “Believe or leave!”

When the unscrupulous learn that humans are governed by desire, aversion and delusion, they take advantage of this principle, while the teaching of non-duality seeks to help eliminate the plight of humans who don’t realise the danger they are in.

The timeless teachings cannot deceive,
but the way they are used can.

Being asked to believe is a warning bell. If teachings make us believe in something, we will make no effort to verify their authenticity. Relying on stories and history is not personal experience.

This is exactly why the Buddha said,
“Do not take my word for it; test it.”

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The Banality Of Evil Is Enlightening

Evil is a term used to describe something
that brings about harmful, painful, and unpleasant effects.

Banality breeds evil.
Evil breeds banality.
And that can wake us up!

We don’t have to be perfect to be perfect; we are already perfect.
It is believing in our imperfection
that creates ignorance of our originality.

‘Banal’ means ‘lacking originality’. It’s like a cartoon – a simplified or exaggerated version or interpretation of something. Why is banality evil? It causes harm by being an incomplete picture.

The more we see, the more we know reality.
If we do not look, we become characters in the cartoon show.

There is evil karma all around us,
as we live under an umbrella of selfish entitlement.

Evil obscures our direct seeing,
and suggests that we go back to our cartoon life.

Our original state is perfect pure consciousness. We do not have to do anything to achieve this, but merely note and let be. That is our originality.

Anything that obscures this absolute truth is harmful to our mental state. When we dwell in banality, we lose our uniqueness of originality. Buddhism is the transformation of suffering to enlightenment, evil to goodness, banality to originality.

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The Domino Effect Of Indifference

Indifference to an event affecting other events
is like a falling domino causing an entire row of upended dominoes
to fall in line.

If we merely follow others in the domino line-up, we do not know the cause of what we are following. Whenever something happens, it has a cause – or several causes. The cause could be in a previous moment, day, week, month, year, decade, millennium,

A simple idea introduced into society has a ripple effect, migrating around the world. Some will be for it, some against it and others indifference to it, but the outcome is always the same – division in the population. Reacting to others is part of the domino effect. It is division from one another but, more importantly, it’s separation from our true nature. It’s a diversion, because we are given something else to worry or get excited about.

The idea-domino affects our mental state, our health, and the way in which we live. It always restricts us. Political powers know the domino effect; a political event in one country will cause similar events in neighbouring countries.

Religion, politics and science are about ownership;
spirituality is about freedom from ownership.

Religion, politics and science all have their slaves, their adherents, their dominoes.
Spirituality is pure consciousness that is the supreme authority.

We are the space in between the dominoes.

Screen Shot 2022-01-21 at 09.15.00

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Realisation Is Earth Shattering

All that we hope for is an illusion.
All that we fear is an illusion.
We over-estimate how many sane people there are.

Illusion: an instance of a wrong or misinterpreted perception of a sensory experience.

If we cannot discern that perception, in the very first instant, is pure consciousness without comment, but instead go straight into judgement, then our perception is biased because it is based on memory – old programming – our dream-world – our normal.

The very moment that we interpret perception, we are in our illusion. Justifying this illusion is delusion.

Delusion: an idiosyncratic belief maintained despite being contradicted by reality or rational argument.

How do we prove that we are sane?
And who are we going to prove this to?
To ourself, or to someone else?

There is no way we can prove we are sane.

From the perspective of pure consciousness,
everyone is both Buddha nature and irrational.
Met anyone normal?

Sane: reasonable and rational behaviour.
Insane: irrationala state of mind which prevents normal  perception, behaviour, or social  interaction.
Normal: conforming to a standard; a carpenter’s square.

‘Normal’ is therefore a mathematical term, a formula to trust which is absolutely true, as opposed to a generalised, conventional truth. By merely relating to everything, which takes us back to our memory-dream-world, we never see with clarity.

We are a formula.

We are either driven by desire, aversion, and indifference,
empowered by emptiness, cognisance and compassion.

Met anyone normal?

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The Light Of Darkness

The darkness is our worries, dissatisfactions, doubts and desires … it’s a huge list of excitement.

The darkness is also the covering up of our worries, dissatisfactions, doubts and desires … it’s a huge list of dullness.

All the while, the light of consciousness looks on.
It is this that we misunderstand:
by virtue of the light of consciousness, the darkness is known.

That’s it.
That’s the Buddha’s teaching.
It’s not complicated.

What else can it be?




“How is this practical in my life?”

We realise that, what humanity has been looking for for thousands of years with all those teachings, commentaries, philosophies and rituals, is this moment of pure clarity. It is here that we value life in a different way. It simplifies, and we remain happy in the knowledge that karma (whatever happens to us) is merely a product of our past misunderstandings.

It doesn’t matter how dark our karma is, the light of consciousness is always present; billions of people call it ‘God’ or ‘myself’. It is purely the light of consciousness for, without that, we wouldn’t know anything, would we? 🙂 Consciousness comes first – not the stories.

Bring to mind something that worries you, or that you love.
What notes this worry or love?

We clarify our karmic by not holding on to judgements.
In this way, our path becomes more direct.

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Buddhism For Today

The quality of Buddhism is tested
through compassion in our relationships.

How empathetic are we?

This is this age of conflict, and conflict requires people. Buddhism today is about compassion, or rather, the lack of it. Merely doing pujas, meditating and studying text does not cut through our concepts and emotions, which are usually about other people. Such rituals skirt around this issue, avoiding direct contact.

Dealing with others is practice at the coalface, the face-to-face catalyst accelerator. The testing ground of compassionate activity lies in our interaction with that which isn’t to our flavour. And that obliterates the yoga of one taste!

The reader may notice that the author is skeptical of so-called compassionate people who ostracise (give the cold shoulder to) dissenters. Westerners adopt beliefs, rituals and empowerments from other cultures, while remaining snippy; impatient, short-tempered or irritable with awkward customers 😀 This doesn’t say much for the mantra, OM MANI PEME HUM – the mantra of compassion – does it?

Thousands of years ago, practitioners sat in caves, practising in isolation so as not to be disturbed. Today, due to technology, most people are isolated, insular, ignorant of or disinterested in people outside their own experience – and we are, nonetheless, still disturbed.

We have lost genuine, non-dual caring in relation to others, giving preference to ideas that we’ve adopted about ‘bettering’ ourself.

For true compassion to happen, we have to be fearless and harmless without causing conflict, and have the skill to show concern for others in this age of depression. In the midst of someone’s ranting, if we can remain stable and compassionate, we have definitely found our path to enlightenment.

Once we understand our true reality, we will understand others.
If we do not understand our true reality, we will never understand others.

The Buddha’s teaching is timeless.
It was present even before the Buddha.

Re-ignite compassion, and enlighten.

Giving money is lazy.
Giving time is priceless.

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How Can I Enhance Consciousness?

You cannot.
Consciousness just is.
It cannot be made,
and it cannot be enhanced.

The only thing that can be enhanced is our noticing.
When we know this, we are meditating without effort.

Trying to enhance consciousness is working against consciousness.
Consciousness just is.

“So, what is pure consciousness?”
It is consciousness without enhancement.

As long as we think we do not know, we will never know.
When we know we know, we know.
No one can verify this for us.

When we know we are just consciousness,
meditation is taking place without effort

It’s the spontaneous combustion of thoughts and emotions.

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Making A Big Deal Of Our Spirituality

We have to let go of our spirituality.
It’s nothing special.
If we make it special, we make ourselves special.

Making a big deal of ourselves and our spirituality is a huge mistake. It’s the ultimate trap. Who are we trying to impress?

It doesn’t matter whether we are religious or not, we are all ordinary people – until we can manifest otherwise.

In the scheme of things, we are only here for a short while, so adorning ourself with pomp looks rather silly – just as silly as those who worship pomp.
pompvain and ostentatious display.

We all have Buddha nature, so we are all nothing special.
What is special is making the change from ordinary to Ordinary.

‘Special’ is a designation, and therefore a duality.
There is nothing special in non-duality; it is emptiness.

Specialfrom Latin specialis, from species, ‘appearance’
Designate: from Latin designatus ‘designated’, based on signum ‘a mark’.

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If This Is The Only Life

If this is the only life we have, what are you or I doing with it?
The things that we worry about will still be here after we die.

This life is so precious; we can realise our true potential of a Buddha.
Why waste it on entertainment-news?

We are led to believe that we have a choice, by those who perpetuate their choices.
We do have a choice, but it’s a subtle, inner choice.

If we assume we know more than the Buddha,
what is it that we know?

How did we become so vague and confused?
The answer to everything that which sees this vagueness and confusion.

All we need to do in life is accept that we have karmic propensities,
stop acting them out by repeating everything, and just let them go.

Life will become simpler, richer and fulfilling.
Alternatively, if we want to chase tails, we can continue to chase tales 🙂

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Realisation Is Not Enlightenment

Realisation is not enlightenment; it is the opening up of our path to enlightenment. Once we realise our true nature of pure awareness, all we then have to do is remember, becoming aware of subtle obstructions and distractions.

When we no longer forget, we have arrived at enlightenment. This enlightened state has always been present, but we became distracted – very distracted – by the adoption of a self made in the image of an illusion.

Realisation isn’t enlightenment because, in realising something, consciousness is relating and a time element therefore exists. That is a duality.

Non-dual awareness is timeless.

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If We Want A Better World

If we want a better world, how can this be brought about?
What are we willing to actually do to make a better world?
And, who will agree with us?

Ordinary people aren’t bothered about the cause of suffering.
We blame ‘low hanging fruit’ – the easy targets that divide us –
rather than blaming ourselves.

Our world is our personal creation.
All we have to do is question why we believe this is the only world.

In the materialistic world, we are divided because of what we see and hear.
In the world of consciousness, we are united
when we realise that just seeing and hearing is common to all.

We can never agree because of our personal karma; our propensities.
In perfect silence, we cannot disagree.
We are as one.

Listen to the music.
Drop the clapping.

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The World Is A Stage … Staged!

We make our entrance, receive our script,
and live our life according to that script.
There are different parts, but it’s all the same illusion.

Meditation tears up the script.

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Lucifer, The Bringer Of Light

Lucifer: also known as Satan.
Lucifer: The Bringer Of Light?

It all depends on one’s point of view. The first noble truth of the Buddha is admitting that we are suffering/dissatisfied/fed up, and that we are in darkness.

‘Satan’ or the ‘Devil’ means to plot against.
Late Latin and Greek from Hebrew śāṭān, literally ‘adversary’, from śāṭan ‘plot against’.

Our dark side – our likes and dislikes – is the plotter, and we became that way because we lost the light. When the dark is brought to our attention and we acknowledge it, we are on the path to enlightenment.

Lucifer does not exist. It is merely the absence of light. Thank you, Satan! Those who believe in power over others expose their Luciferian side. In this terrible age of conflict, machinations and plots, this activity is so obvious that we will awaken to the light.

If we think we are in the light, we are in darkness.
If we think we are in darkness, we are in light!

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Are You A Difficult Person?

Nice to meet you.

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One Word That Describes Two Worlds


1. Ornament: Serving to look more attractive, while having no practical purpose.
Ordinary human beings project their ideas and opinions as useless ornaments.

2. Ornament: A quality of grace.
A quality of inner stillness that permeates one’s whole being, and expresses itself through empathetic compassion. This ability refers to merit, the power of good karma built up over time through meditation, effort and spiritual practice.

This effulgence of emanating joy can be transferred to other sentient beings through compassionate motivation towards all beings. This ability to inspire is lacking in almost all humans who are, in reality, foolish beings lost in a sea of selfish delusion, such that even their good actions are tainted by selfish motivations.

These two worlds can be seen as ordinary and Ordinary:
ordinary – ornament used for attraction is dark, and blind to our inner reality.
Ordinary – ornament that is our true inner being of pure awareness naturally glows and gives light.

How do we realise this inner ornament?
Become familiar with and gain confidence in our natural inner divine qualities.
The word ‘divine’ means ‘godlike’, and there is nothing higher than our enlightened being.

When we realise our true inner being, everything in our life becomes an expression of this inner purity.

If you’re ever worried about the word ‘purity’, it means ‘just seeing’, and that is what we naturally do. The difference is between ordinary seeing and divine seeing; the former dwells in vacancy, while the latter is the uncontaminated clarity of consciousness. All we have to do is drop our reactions, and re-cognise.

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Stuck In a Mind Loop

Ever feel like you’re treading water,
responding to life in the same way all the time?

Instead of remaining in pure perception, consciousness becomes corrupted or distracted and, via the senses, information goes straight to memory and then judgement, and we react. The memory is our weakness as it is full of trauma, both gross and subtle; we see through coloured glass which distorts our perception.

These trauma come from childhood and so, when something happens, we just react in the same old manner. Imagine the trauma youngsters are going through right now. We tend to think of bad events when we talk of trauma, but it could also be the result of having a ‘nice’ life where arguments and discord never happen … and when they do, the family covers it up. As a result, we find it difficult to cope with conflict later in life.

If we want evidence of all this, we just have to look at any of our reactions to others. Where did those criticisms come from?

It’s not all our fault as we didn’t know any better … and they didn’t know any better, either. For thousands of years, we have experienced trauma and deceit. If our ‘education’/our programming/our prison is limited, we will think this is all normal, and we’ll die not knowing anything about our true reality.

Unfortunately, religions add to this trauma with their subtle expectations and all their dos and don’ts.

Our spiritual path is our individual confusion which cuts through all these acquired ideas and trauma (I have a writing trauma, so Kathie has to check everything is in the correct order! :D)

We all live with trauma,
and this becomes our teacher.

When our self image wants to hold us back,
we just note that.

When others criticise us,
we just note that without referring to memory, and reacting.

This is how we clear our karmic path to enlightenment.

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The Exoteric And The Esoteric

The exoteric lives by the words.
The esoteric lives in pure perception.

The exoteric lives by knowing things.
The esoteric lives by knowingness.

The exoteric argues.
The esoteric cannot.

Exoteric divides.
Esoteric unites.

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The Dharma Can Be The Mud

Whether we are religious or not,
we are bound by ideas which we exaggerate and fixate upon,
causing hostility in ourself and in others.

We are all Buddhas;
we just have to wash off the mud.

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Is Truth Being Kept From Us?

Humans are easily distracted.
As long as we are distracted,
we will never know the truth.
We will know something else.

It is the truth that sets us free.
The truth is never in a book
the truth is that which reads the book.

Fixating on the distraction is a simple mistake
that points us in another direction.

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I Do Not Follow Anyone …
… and certainly not my self!

This self is a karmic mental creation
of ideas, upsets and longings from our past
– but it is also our teacher.

It teaches us that what we are doing confuses our true reality;
we prefer distraction to the raw deal.

‘Self ‘ is another name for Mara or demon
and, until enlightenment, this self will be with us.
So don’t take it too seriously.

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The Law Of Karma

We are responsible for our own thoughts, actions, and inactions, i.e. what happens to us.

Whatever we do, say and think has consequences in the future.
Whatever we did, said and thought has consequences now.
We can either be the master of karma or its prisoner.

Karma is our personal teacher.

Imprisonment is being bound to this teacher.
Freedom is being free of our karmic teacher.
We are the authors of all we survey.

The karmic laws are: attraction, repulsion and indifference.
These keep us going round in circles.

Transcending these laws is the wisdom of our true essence,
and that is emptiness, cognisance and empathy.

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I Aways Feel I Am Wrong

Being aware of feeling wrong cannot be wrong;
feeling inadequate is just a product of karma, observed by awareness.

The wonderful thing about feeling inadequate
is that we can empathise with everyone.

Feeling we’re always right is just a product of karma,
but this causes conflict, as we cannot understand others.

A feeling of superiority is just an act to cover up inadequacy,
while feeling wrong – and therefore suffering – is the first noble truth of the Buddha.

Until enlightenment we will be tested.

Experiments on conformity reveal how we want to appear right;
This is the trap of stupidity, and is why we feel inadequate and vulnerable.

Gain confidence.
Clinging to feeling wrong is wrong.
Being aware of feeling wrong is right.


Garab Dorje:
Hitting The Essence In Three Words
Recognise, gain Confidence and Resolve.

1. Directly introduce the face of Rigpa itself.
2. Decide upon one thing, and one thing only.
3. Have direct confidence in the liberation of rising thoughts.

Here is a full explanation by Patrul Rinpoche:

Hitting the Essence in Three Words
“The Special Teaching of the Wise and Glorious King”

The Commentary
Homage to the incomparable lord of compassion, my root master, in all his kindness!

In order to explain, in a few crucial points, how to take to heart the practice of view, meditation and action, first of all, as the lama embodies completely the Buddha, Dharma and Saṅgha simply to pay homage to him alone is to pay homage to all sources of refuge everywhere. And so: “Homage to the master!”

Now for the main subject: If you take the practice to heart, while recognizing that the root and lineage masters are all inseparable from the true nature of your mind, this embodies the actual practice of view, meditation and action. So view, meditation and action are explained here by relating them to the meaning of the root and lineage masters’ names.

First, the View is the realization that all the infinite appearances (rabjam) of saṃsāra and nirvāṇa, in their entirety, are perfectly contained and by nature equal within the all-encompassing space of the vast expanse (longchen) of buddha nature, which is the true nature of reality, free from any elaboration or complexity. And so: “The view is Longchen Rabjam: infinite, vast expanse”.

This view of the freedom from all elaboration is realized conclusively with the wisdom (khyen) that is the insight of vipaśyanā; and to rest evenly and one-pointedly in that state of śūnyatā, without ever separating from the skilful means of the śamatha of loving compassion (tsé), is the meditation that unites emptiness and compassion. So, “Meditation is Khyentse Özer: rays of wisdom and love”.

Action is to be imbued with such a view and meditation and then to practise the six perfections so as to benefit others, in keeping with the ways of the bodhisattvas, “the new shoots of the buddhas”. So, “Action is Gyalwé Nyugu, that of the bodhisattvas”.

To show how fortunate is the person who practises such view, meditation and action, “One who practises in such a way,”

Those who are able to seclude themselves in an isolated retreat, put aside the worldly cares and activities of this life and practise single-mindedly, will gain liberation—in their very lifetime—in the ground of primordial purity. So, “May well attain enlightenment in this very life”.

And in the next life you will go from happiness to happiness. So, “And even if not, what happiness! What joy! A la la!”

In order to explain, step by step, such a beneficial view, meditation and action, first I wish to set out at greater length how to take to heart and practise the view. And “As for the view, Longchen Rabjam,”

The entire meaning of this is imparted in this advice on the three words, for when they hit the essence of the practice, delusion is put to death. So: “Three statements strike the vital point”.

I. Introducing Directly the Face of Rigpa Itself

First is the method of introducing the view that has not yet been revealed. Generally speaking, there are many ways of bringing the view to realization. In the sūtrayāna path of dialectics the method of lung rig is employed; that is, using the scriptural authority of the teaching of Buddha and the great masters, and through logic and reasoning, arriving at the realization of the view.

According to the common approach of Secret Mantrayāna, by means of the wisdom of example in the third empowerment, one is introduced to the real, ultimate wisdom in the fourth empowerment. Here, according to the special approach of the great masters of the practice lineage, the nature of mind, the face of rigpa, is introduced in and upon the very dissolution of conceptual mind.

Amidst the churning waves of delusory thinking, the gross arising thoughts which run after the objects of perception obscure the actual face of mind’s true nature. So even if it were introduced, you would not recognize it. Therefore, in order to allow these gross discursive thoughts to settle and clear, “First, relax and release your mind”,

However, leaving your own mind relaxed and uncontrived is itself the wisdom of clear light. So paths that are contrived can never bring you to the realization of your true nature, and to signify that this uncontrived co-emergent wisdom is there, present within you: “Neither scattered, nor concentrated, without thoughts”.

When you are a beginner, even if you maintain mind’s fundamental state, resting naturally, it will not be possible for you to avoid fixation on the many experiences such as ‘bliss’, ‘clarity’ and ‘non-conceptuality’ that come in the state of calm and stillness: “While resting in this even state, at ease”.

To free yourself from the ‘cocoon’ of attachment-to-experience, lay bare the all-penetrating rigpa and reveal explicitly its true state, “Suddenly let out a mind-shattering phaṭ!”,

Since it is vital to cut through the flow of arising thoughts, and destroy meditation made by the mind, the sound ‘phaṭ!’ should be fierce, forceful and abrupt: “Fierce, forceful, and abrupt. How amazing (emaho)!”

At this moment, you are free from all fixed notions of what mind might be, and liberation itself is actualized: “There is nothing there: transfixed in wonder,”

In that state of dharmakāya, devoid of any reference or reliance whatsoever, all-penetrating, naked awareness dwells, just as it is, as the wisdom that transcends the mind, and so: “Struck by wonder (hedawa), and yet all is transparently clear (zang tal lé)”.

This all-penetrating, unimpeded awareness is the key point of inexpressible and naturally inherent wisdom, beyond all extremes such as rising and ceasing, existing and non-existing, and so beyond words and out of reach of mental enquiry. “Fresh, pure and sudden, so beyond description:”

The crucial point here is that rigpa, which abides as the ground of dharmakāya, is the primordial purity of the path of the yogins, the absolute view of freedom from all elaboration. Until you recognize this one point, then whatever meditation or practice you do, you can never get beyond a fabricated mind-made view and meditation. The difference between this and the approach of the natural Dzogpachenpo is greater than that between earth and sky, as it does not possess the essential point—the unceasing flow of clear light, which is non-meditation. So it is most important, first of all, to recognize this and this alone, and: “Recognize this as the pure awareness of dharmakāya”.

This, then, is the first of the three words which hit the essence. If the view has not been introduced and recognized, there is nothing to maintain in meditation. This is why it is so important, first and foremost, to be introduced to the view.

And since the natural, inherent wisdom is introduced as something natural and inherent in you, it is neither to be sought elsewhere, nor is it something that you did not have before, and that now arises newly in your mind. So: “The first vital point is: introducing directly the face of rigpa in itself”.

II. Decide upon One Thing, and One Thing Only

Now to give a more detailed explanation of how to take the practice of meditation to heart:

In a natural state of rest, all the time and in any situation, let your meditation be like the continuous flow of a river.

Without cultivating stillness or suppressing the movement of thought, simply maintain the recognition that when stillness occurs, it is the dharmakāya’s own face, and when movement arises, it is the inherent power of wisdom. And: “Then, whether in a state of movement or stillness,”

From the energy of mind’s thinking come negative emotions like anger and attachment that constitute the truth of the origin of suffering, as well as feelings like happiness and sorrow, which constitute the truth of suffering itself. Yet whatever experiences arise, if you can realize that the true nature of these thoughts and emotions is the very nature of reality, they will be just the flow of dharmakāya. And so: “Of anger or attachment, happiness or sorrow,”

Furthermore, generally speaking, even though you may have recognized the view, if you do not sustain it in meditation, and you slip into the ordinary proliferation of delusion, the same old patterns of thought will bind you to saṃsāra. As a result, the Dharma and you become divorced, and you end up no different from an ordinary person. That is why you must never be apart from this supreme state of resting naturally in non-meditation, and why: “All the time, in any situation,”

Therefore, whether the mind is still, active or whatever, it is not a question of overcoming each individual negative emotion and thought with its own separate remedy. Instead, the sole remedy for whatever thought or emotion may occur, the one remedy for all, is the recognition of that view which was introduced before, and that alone: “Recognize that dharmakāya you recognized before,”

So, whatever thought or emotion arises, in itself it is no other than the wisdom of dharmakāya, and the true nature of these thoughts and emotions is the actual clear light of the ground of dharmakāya. When you recognize this, that is what is known as ‘the mother clear light present as the ground’.

To recognize your own nature in that view of the clear light of self-knowing rigpa introduced earlier by the master is what is known as ‘the path clear light of practice.’ To remain in the state where these two, the clear light of ground and path, are inseparable is known as ‘the meeting of mother and child clear light’. “And mother and child clear light, already acquainted, will reunite”.

In this way, always remind yourself of the view, which is the clear light recognized in you as your true nature. And as you are resting in that state, you should neither suppress nor indulge, neither accept nor reject, in any way, the thoughts and emotions that are its dynamic energy (tsal). This is a crucial point: “Rest in the aspect of awareness, beyond all description”.

When you maintain that state for a long time, as a beginner you will have experiences of bliss, clarity or non-conceptuality, which will mask the face of your true nature. So if you free it from this shell of attachment-to-experience, and lay bare the actual face of rigpa, then wisdom will shine out from within.

There is a saying:

The more its flow is interrupted,

The better the water in the mountain stream.

The more it is disrupted,

The better the meditation of the yogin.

So: “Stillness, bliss and clarity: disrupt them, again and again,”

“How to disrupt them?” you might ask. Whenever experiences of stillness, bliss or clarity arise, or feelings of joy, glee or delight, you must pulverize the shell of your attachment-to-experience, shattering it as if by a bolt of lightning, with the forceful sound of ‘phaṭ!’ which is the combination of ‘pha’, the syllable of skilful means that concentrates and gathers and ‘ṭa’, the syllable of prajna which cuts through. “Suddenly striking with the syllable of skilful means and wisdom”.

When you do not lose this vital point of personal experience, and you maintain that indescribable, all-penetrating rigpa, all the time and in every situation, formal meditation and post-meditation will no longer be distinct: “With no difference between meditation and post-meditation,”

That is why the meditation in sessions and the meditation when you are active during breaks are not separate: “No division between sessions and breaks,”

In this ‘great meditation with nothing to meditate on’, the continuous river-like yoga of inherent, even and all-pervasive wisdom, there is not even a hair’s breadth of anything to meditate on, nor an instant of distraction.

This is what is meant by the saying:
Neither do I ever meditate, nor am I ever separate from it;
So I have never been separate from the true meaning of ‘non-meditation’.
And that is why: “Always remain in this indivisible state”.

If someone is a suitable and receptive vessel for the unique path of Dzogpachenpo, just as the teachings themselves intend, and he or she belongs to the ‘instantaneous’ type of person who is liberated upon hearing the teaching, then, for such a person, perception and thoughts are the supreme ground for liberation, and anything that happens becomes the flow of dharmakāya.

There is nothing to meditate on, and no one to meditate. Others, however, who are less fortunate and who still fall prey to delusory thinking must find stability in ‘gradual stages’. Until they do so, they must engage in the practice of meditation. Therefore: “But until stability is attained,”

That meditation must be practised when all the conditions favourable for meditative stability are complete; only then will real experience occur. No matter how long you spend meditating in the midst of busyness and distraction, true meditation experience will not arise, and so: “It is vital to meditate, away from all distractions and busyness”.

While meditating too, though there is no difference between practice in formal sessions and post-meditation, if you are not truly grounded in your meditation first, you will be unable to blend the wisdom you experience with your post-meditation. However hard you try to turn your daily life into the path, your vague and generalized understanding makes you prone to slip back into your old negative patterns and habits. Therefore: “Practising in proper meditation sessions”.

You might have the sort of practice which makes you confident that you can keep up this state of meditation in proper sessions. Even so, if you do not understand how to integrate that practice with the activities of post-meditation and how to maintain it continuously, then this practice will not serve as a remedy when difficulties arise. When some discursive thought leads you off, you will sink back into very ordinary things. This is why it is so crucially important to abide in that all-penetrating state of awareness after meditation: “All the time, in any situation,”

At that point, there is no need to seek for anything else on which to meditate. Instead, in a state of meditative equipoise that never parts from this very view of dharmakāya, maintain a carefree nonchalance towards all actions and all thoughts, without suppressing or indulging them, but letting things come and go, one after another, and leaving them be: “Abide by the flow of what is only dharmakāya”.

A practice such as this, which is the indivisible union of śamatha and vipaśyanā, the yoga of the natural state free from elaboration, the uncontrived and innate, the abiding by the face of the intrinsic nature of reality, is the heart of the practice of all the tantras of the Secret Mantra Vajrayāna. It is the ultimate wisdom of the fourth empowerment. It is the speciality, the wish-fulfilling gem, of the practice lineage. It is the flawless wisdom mind of all the accomplished masters and their lineages, of India and Tibet, of both old (nyingma) and new (sarma) traditions.

So decide on this, with absolute conviction, and do not hanker after other pith instructions, your mouth watering with an insatiable appetite and greed. Otherwise it is like keeping your elephant at home and looking for its footprints in the forest.

You walk into the trap of unending mental research, and then liberation will never have a chance. Therefore you must decide on your practice, and: “Decide with absolute conviction that there is nothing other than this—”

Make a decision then that this naked wisdom of dharmakāya, naturally present, is the awakened state, which has never known delusion, and abide by its flow: this is the second secret and vital word. Since it is so crucially important: “The second vital point is: decide upon one thing, and one thing only”.

III. Confidence Directly in the Liberation of Rising Thoughts

Now, at such times as these, if there is not the confidence of the method of liberation, and your meditation is merely relaxing in the stillness of mind, you will only get side-tracked into the samadhi of the gods. Such a meditation will not be able to overcome your attachment or anger. It will not be able to put a stop to the flow of karmic formations. Nor will it be able to bring you the deep confidence of direct certainty. Therefore, this method of liberation is of vital importance.

What is more, when a burning attachment is aroused towards some object of desire, or violent anger towards an object of aversion, when you feel joy about favourable circumstances, material possessions and the like, or you are afflicted by sorrow on account of unfavourable circumstances and things like illness—no matter what happens—at that moment the power of your rigpa is aroused, and so it is vital to recognize the wisdom that is the ground for liberation. “At that point, whether attachment or aversion, happiness or sorrow—”

Besides, if your practice lacks the key point of “liberation upon arising”, whatever subtle thoughts creep unnoticed into your mind will all accumulate more saṃsāric karma.

So, the crucial point is to maintain this simultaneous arising and liberation with every thought that rises, whether gross or subtle, so that they leave no trace behind them. “All momentary thoughts, each and every one,”

Therefore, whatever thoughts arise, you do not allow them to proliferate into a welter of subtle delusion, while at the same time you do not apply some narrow mind-made mindfulness. Instead:

Without ever separating from a natural genuine mindfulness, recognize the true nature of whatever thoughts arise, and sustain this ”liberation upon arising” that leaves no trace, like writing on the surface of water. So: “Upon recognition, leave not a trace behind”.

If, at this point, the arising thoughts are not purified, dissolving as they liberate themselves, the mere recognition of thoughts on its own will not be able to cut the chain of the karma that perpetuates delusion. So at the very same instant as you recognize, by seeing the true nature of the thought nakedly, you will simultaneously identify the wisdom with which you are familiar from before. By resting in that state, thoughts are purified, dissolving so that they leave no trace, and that dissolution is a crucial point. “For recognize the dharmakāya in which they are freed,”

To take an example: writing or drawing on water. The very instant it is written, it dissolves—the writing and its disappearance are simultaneous. Likewise, as soon as thoughts arise, liberation is simultaneous, and so it becomes an unbroken flow of “self-arising and self-liberating”: “And just as writing vanishes on water,”

And so, by not suppressing the risings, but allowing whatever arises to arise, any thoughts that do arise are actually purified into their own fundamental nature. You must hold to this method of integrating everything into the path as the essence of the practice: “Arising and liberation become natural and continuous”.

By applying the ‘exercise of dharmakāya’ to your thoughts in this way, whatever thoughts occur only serve to strengthen the rigpa. And however gross the thoughts of the five poisons are, that much more vivid and sharp is the rigpa in which they are liberated. “And whatever arises is food for the bare rigpa emptiness,”

Whatever thoughts may stir, they all arise from the all-penetrating true face of rigpa itself as its own inner power. Whenever they occur, if you simply abide in this, without accepting or rejecting, then they are liberated at the very instant they arise, and they are never outside the flow of the dharmakāya: “Whatever stirs in the mind is the inner power of the dharmakāya king”.

Thoughts in the mind, the delusory perceptions of ignorance, are pure within the expanse of dharmakāya that is the wisdom of rigpa, and so within that expanse of uninterrupted clear light whatever thoughts stir and arise are by their very nature empty. So: “Leaving no trace, and innately pure. What joy!”

When you have become used to integrating thoughts into your path like this over a long period of time, thoughts arise as meditation, the boundary between stillness and movement falls away, and as a result, nothing that arises ever harms or disturbs your dwelling in awareness: “The way things arise may be the same as before,”

At that juncture, the way that thoughts, the energy [of rigpa], arise as joy and sorrow, hope and fear, may be similar to the way they arise in an ordinary person. Yet with ordinary people, their experience is a very solid one of suppressing or indulging, with the result that they accumulate karmic formations and fall prey to attachment and aggression.

On the other hand, for a Dzogchen yogin, thoughts are liberated the moment they arise:
at the beginning, arising thoughts are liberated upon being recognized, like meeting an old friend; in the middle, thoughts are liberated by themselves, like a snake uncoiling its own knots; at the end, arising thoughts are liberated without causing either benefit or harm, like a thief breaking into an empty house.

So, the Dzogchen yogin possesses the vital point of the methods of liberation such as these. Therefore, “But the difference lies in the way they are liberated: that’s the key.”

That is why it is said:
To know how to meditate,
But not how to liberate—
How does that differ from the meditation of the gods?

What this means is that those who put their trust in a meditation which lacks this vital point of the method of liberation, and is merely some state of mental quiescence, will only stray into the meditation states of the higher realms. People who claim that it is sufficient simply to recognize stillness and movement are no different from ordinary people with their deluded thinking.

And as for those who give it all kinds of labels like ‘emptiness’ and ‘dharmakāya’, the basic flaw in their remedy is exposed when it fails to hold up under the first misfortune or difficulty they meet. So: “Without this, meditation is but the path of delusion”.

‘Liberation on arising’, ‘self-liberation’, ‘naked liberation’, whatever name you give it this manner of liberation where thoughts liberate themselves and are purified without a trace is the same crucial point: explicitly to show this self-liberation. It is the extraordinary speciality of the natural Dzogpachenpo,

And so if you possess this key point, then whatever negative emotions or thoughts arise simply turn into dharmakāya. All delusory thoughts are purified as wisdom. All harmful circumstances arise as friends. All negative emotions become the path. saṃsāra is purified in its own natural state, without your having to renounce it, and you are freed from the chains of both conditioned existence, and the state of peace. You have arrived at such a complete and final state, there is no effort, nothing to achieve, and nothing left to do. And: “When you have it, there’s non-meditation, the state of dharmakāya”.

If you do not have the confidence of such a way of liberation, you can claim your view is high and your meditation is deep, but it will not really help your mind and nor will it prove a remedy for your negative emotions. Therefore, this is not the true path.

On the other hand, if you do have the key point of ‘self-arising and self-liberating’, then without even the minutest attitude of a ‘high view’ or notion of a ‘deep meditation’, it is quite impossible for your mind not to be liberated from the bonds of dualistic grasping.

When you go to the fabled Island of Gold, you can never find ordinary earth or stones, however hard you look. In just the same way, stillness, movement and thoughts, all arise now as meditation, and even if you search for real, solid delusions, you will not find any. And this alone is the measure to determine whether your practice has hit the mark or not, so: “The third vital point is: confidence directly in the liberation of rising thoughts”.

IV. The Colophon

These three key points are the unerring essence which brings the view, meditation, action and fruition, of natural Dzogpachenpo all together within the state of the all-penetrating awareness of rigpa. So in fact this constitutes the pith instructions for meditation and action, as well as for the view.

However this is not some abstract concept about which, to use the Dharma terminology of the mainstream textual tradition, a definitive conclusion is reached after evaluating it with scripture, logic and reasoning.

Rather, once you actually realize wisdom itself directly and in all its nakedness, that is the view of the wisdom of rigpa. Since all the many views and meditations have but ‘a single taste’, there is no contradiction in explaining the three vital points as the practice of the view. So: “For the View which has the three vital points,”

A practice such as this is the infallible key point of the path of primordial purity in the natural Dzogpachenpo, the very pinnacle of the nine graduated vehicles. Just as it is impossible for a king to travel without his courtiers, in the same way the key points of all yanas serve as steps and supports for the Dzogchen path. Not only this, but when you see the face of the lamp of naturally arising wisdom—the primordial purity of rigpa—its power will blaze up as the insight that comes from meditation. Then the expanse of your wisdom swells like a rising summer river, while the nature of emptiness dawns as great compassion, so infusing you with a loving compassion without any limit or bias. This is how it is, and: “Meditation, the union of wisdom and love,”

Once this key point on the path, the unity of emptiness and compassion, is directly realized, the ocean-like actions of the bodhisattvas, all included within the path of the six pāramitās, arise as its own natural energy, like the rays shining from the sun.

Since action is related to the accumulation of merit, anything you do will be for the benefit of others, helping you to avoid seeking peace and happiness for yourself alone, and so deviating from the correct view. So it: “Is accompanied by the Action common to all the bodhisattvas”.

This kind of view, meditation and action is the very core of the enlightened vision of all the buddhas who ever came, who are here now or who will ever come, and so: “Were all the buddhas of past, present and future to confer,”

The supreme peak of all the yanas, the key point on the path of the Vajra Heart Essence of the Nyingtik, the quintessence of all fruition—nothing surpasses this. And so: “No instruction would they find greater than this”.

The real meaning of what is expressed in this instruction is the heart-essence of the pith instructions of the lineage, it is certain; yet even the lines that express it, these few words, should arise, too, out of the creative power of rigpa. So: “By the tertön of dharmakāya, the inner power of rigpa,”

I have not the slightest experience of the actual meaning behind these words as a result of ‘the wisdom that comes from meditation’. Yet by hearing the unerring oral transmission of my holy master, I cleared away all doubts completely with ‘the wisdom that comes from listening’, and then came to a conclusive understanding through ‘the wisdom born of contemplation’, whereupon I composed this. And so it was: “Brought out as a treasure from the depth of transcendental insight,”

It is unlike any ordinary kind of worldly treasure, which might simply bring temporary relief from poverty. “Nothing like ordinary treasures of earth and stone,”

These three vital points of the view, known as ‘Hitting the Essence in Three Words’, were given by the nirmanakaya Garab Dorje, from within a cloud of light in the sky as he passed into nirvāṇa, to the great master Mañjuśrīmitra. These are the very pith-instructions through which their realization became inseparable. “For it is the final testament of Garab Dorje,”

It was through penetrating to the essential meaning of this instruction that the omniscient king of Dharma, Longchen Rabjam, during his life-time directly realized the ‘wisdom mind’ of primordial purity, where all phenomena are exhausted and so awakened to complete and perfect buddhahood.

Actually appearing in his wisdom body to the vidyādhara Jikmé Lingpa, he blessed him in the manner of the ‘sign transmission of the vidyādharas’. From him in turn, by means of ‘the transmission from mouth to ear’, our own kind root master, Jikmé Gyalwé Nyugu, received the introduction through this instruction, and encountered the true nature of reality face to face. And this is the instruction I heard from Jikmé Gyalwé Nyugu, while he was present among us as the glorious protector of all beings. That is why it is: “The essence of the wisdom mind of the three transmissions”.

Pith-instructions such as these are like the finest of gold, like the very core of the heart. It would be a pity to teach them to people who would not put them into practice.

But then again it would be a pity, too, not to teach them to a person who would cherish these instructions like his or her own life, put their essential meaning into practice, and attain buddhahood in a single lifetime. So:

“It is entrusted to my heart-disciples, sealed to be secret.
It is profound in meaning, my heart’s words.
It is the words of my heart, the crucial key point.
This crucial point, do not let it go to waste!
Never let this instruction slip away from you!”

With this brief commentary, ‘The Special Teaching of the Wise and Glorious King’ is complete at this point. Virtue! Virtue! Virtue!

| Rigpa Translations, 2008.

Thanks to for this text.

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Mass Psychosis

Mass psychosis
or mass hypnosis:
the madness of the crowd
brought to us by the Lords of the Kali-yuga.

The magician’s trick creates bewilderment, and then focuses on one small event which is elaborated in order to distract. We may speculate on how this is done, but it is merely a trick, and we are still bound by it because we speculate.

It is the awareness of suffering that starts to awaken people; a vibrant Kali-yuga (the age of conflict) will shake everyone up to say, “This isn’t right. I cannot be part of this madness any more.” This madness, when viewed correctly, is the path to enlightenment. We have always been tricked into believing something or other, and this starts in childhood when we are vulnerable.

As we grow, we become far too clever, and so speedy that we have little time and space to contemplate the purpose of life. We don’t just stop and question what is truly of value, seeking only expedient answers that plaster over our suffering and are substitutes for realisation. In our obsession with trivia, we lose sight of what is true.

The magicians give us toys – ideas – to play with, and we find we can no longer cope with raw reality.

In the Kali-yuga, we need true spiritual friends who have the ability to listen.
A true spiritual friend is somewhere between being reactive and indifferent.
A true spiritual friend sees a trick as a trick, smiles and drops it.

Psychosis: a severe mental disorder in which thought and emotions are so impaired that contact is lost with external reality and internal reality, resulting in difficulty determining what is real and what is not real. 

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Compassion And Empathy

A word is a merely a sound.

Words have meaning, however,
and if we don’t understand that meaning,
we merely make sounds.

Compassion: concern for the sufferings or misfortunes of others and a wish to help.
Empathy: the ability and insight to understand and share the feelings of another.

We cut and paste ideas on to our mind’s pinboard and repeat this agenda, sounding like a radio station. As an example; we hear a name and off we go, following our preconceived ideas … This isn’t a bad thing; it’s just a process that we need to be aware of and, when we see it, it loses its power (although we may feel foolish 🙂 ). It is then that we have a choice; either to wind ourselves up again, or let go.

Before the word is an idea.
Before an idea is judgement.
Before judgement is memory.
Before memory is perception.
Before perception is consciousness.
Before consciousness is pure awareness, pure being.

Realising this experience, we have insight. We know how ideas come about, and so we have empathy, knowing that words are a long way from our original position.

Compassion is an idea.
Empathy shows the way.

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The Buddha’s Teaching Is Cathartic And Cleansing

Cathartic: providing psychological relief through the open expression of strong emotions; via late Latin from Greek – katharsis ‘cleansing’ 

It is only when we practise what is taught that a genuine, cleansing feeling is experienced, arising from the dropping away of all that we have been told about our spiritual reality.

The Buddha’s teaching is unshakeable
because there’s nothing in it!!!


It purifies precisely because we realise that our being of consciousness is uncontaminated, and has always been so.

In believing in teachings and words,
we will never realise the meaning through experience.

Just let go.

Truth is not in a beautiful, elaborate and meaningful book.
Thinking this is the trap.

When we wash it all away,
truth is revealed.

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All We Do 

All we do is forget what we are.
All we need to do is remember what we are.

When we forget what we are and become a who – involved in external matter and reactions that create forgetfulness – we lose the plot by adopting a persona.

We are the first moment of consciousness, pure awareness, mere being,

Mere: from Latin merus, ‘undiluted’. Used to emphasise that the fact of something being present in a situation is enough to influence that situation.

When we realise our true being, we consciously use the karmic persona as a social I, in order to interact with others, while never forgetting what we are. That remembrance influences each situation.

The purpose of all ‘spiritual’ practices and rituals
is to remember what we are,
rather than what we are doing.

The moment we remember, we drop all attachments.

There is nothing convoluted about what we are.
The practicality of this is that we gain insight and wisdom.

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How Do We Start Our Journey To Enlightenment?

Step one:

We see that things aren’t right.

Well, we all know that!”
Yes, but how many actually take the next step to start their journey?

Step two:

We look for the cause of why things are not right.

It’s ‘them’!”
Is it them, or is it the way we see them?

Step three:

We recognise our obsession with self, and with things out there.

I’m not self-obsessed!”
A self is merely an identification with fixated ideas.

Step four:

We follow the path, recognising this confused self that obscures pure awareness.

I’m not confused!”
Then you are enlightened?

Always go back to step one, as this is how we traverse the levels on the path to enlightenment.

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Two Ways To Destroy The Individual Self

There are two ways to destroy the individual self.
One: become part of the collective.
Two: see that this self doesn’t exist.

The unenlightened want us to conform to their ideas.
The enlightened want us to see for ourself.

Before a self-identity, there just pure awareness.
That is what we are; a true individual that cannot be destroyed.

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Not Everyone Gets it

This is the beginning of the tenth year of this blog!
As there is much confusion in this world of flight, fright and freeze,
we’ll just keep going.

Rosie and Daisy seem keen.
Iris gets it (note the direct gaze!)
while Marigold still gets distracted …

Happy New Year from all of us.

Continue reading

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May The Light Of Consciousness

May the light of consciousness
illumine the darkness in the mind.

Whenever the mind seems dark,
the seeing of that is the light.
The dark and the light are inseparable,
and we have arrived
– until we forget

That is our path.
And that is how we can have a
Happy New Year!

from Tony and Kathie

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The Long Confidence Trick On Consciousness

For thousands of years,
humanity has been tricked into believing
that we have no authority and must be led.

We lack confidence because we do not know.
Once we know, we can never not know.

If we leave others to know for us,
we are forever dependent on them.

The confidence trick = being led to believe.

If we don’t see the distraction coming, we will never be prepared. When we are prepared, there is no problem. The shock is realising that our whole life has been a confidence steal, when we have been led only to BELIEVE rather than to know.

The following description of ordinary, worldly deception is taken from Wikipedia, but it applies perfectly to the distraction of consciousness as well:

“A confidence trick is an attempt to defraud a person or group after first gaining their trust. Confidence tricks exploit victims using their credulity, naïveté, compassion, vanity, confidence,  irresponsibility and greed. It is fraudulent conduct intending to further voluntary exchanges that are not mutually beneficial, as they benefit the con operators (‘con men’) at the expense of their victims (the ‘marks’). When accomplices are employed, they are known as shills.

“Short cons to long cons:
A short con or ‘small con’ is a fast swindle which takes just minutes, possibly seconds. It typically aims to rob the victim of money or other valuables which they are carrying on their person or are guarding. (TB: This also applies to the mental interaction called the art of persuasion.)
A long con or ‘big con’ is a scam that unfolds over several days or weeks (or centuries). It may involve a team of swindlers, and even props, sets, extras, costumes, and scripted lines, and aims to rob the victim of huge sums of money or valuables (TB: or their mind).

“In ‘Confessions of a Confidence Man’, Edward H. Smith lists the six definite steps or stages of growth of a confidence game. He notes that some steps may be omitted. It is also possible that some can be done in a different order than the one shown, or be carried out simultaneously.

Foundation work
Preparations are made in advance of the game, including the hiring of any assistants and studying the background knowledge needed for the role.
The victim is approached or contacted.
The victim is given an opportunity to profit from participating in a scheme. The victim’s greed is encouraged, such that their rational judgment of the situation might be impaired.
Pay-off or convincer
The victim receives a small payout as a demonstration of the scheme’s purported effectiveness. This may be a real amount of money or it may be faked in some way (including physically or electronically). In a gambling con, the victim is allowed to win several small bets, while in a stock market con, the victim is given fake dividends.
The ‘hurrah’
A sudden manufactured crisis or change of events forces the victim to act or make a decision immediately. This is the point at which the con succeeds or fails. With a financial scam, the con artist may tell the victim that the ‘window of opportunity’ to make a large investment in the scheme is about to close forever.
The in-and-in
A conspirator – who is in on the con but is assuming the role of an interested bystander – puts an amount of money into the same scheme as the victim to add an appearance of legitimacy. This can reassure the victim, and give the con man greater control when the deal has been completed.

(TB: All of the above certainly apply to social media when people fall for a meme, and jump on the bandwagon.)

“In addition, some games require a ‘corroboration’ step, particularly those involving a fake but purportedly ‘rare item’ of ‘great value’. This usually includes the use of an accomplice playing the part of an uninvolved, initially skeptical, third party, who later confirms the claims made by the con man.

Vulnerability factors

“Confidence tricks exploit typical human characteristics such as greed, dishonesty, vanity,  opportunism, lust, compassion, credulity, irresponsibility, desperation, and naïvety/fear.

“As such, there is no consistent profile of a confidence trick victim; the common factor is simply that the victim relies on the good faith of the con artist. Victims of investment scams tend to show an incautious level of greed and gullibility, and many con artists target the elderly and other people thought to be vulnerable, using various forms of confidence tricks

“Cons succeed by inducing judgment errors, chiefly, errors arising from imperfect information and cognitive biases. In popular culture and among professional con men, the human vulnerabilities that cons exploit are depicted as ‘dishonesty’, ‘greed’, and ‘gullibility’ of the marks.

“Dishonesty, often represented by the expression ‘you can’t cheat an honest man’, refers to the willingness of marks to participate in unlawful acts, such as rigged gambling and embezzlement.

“Greed – the desire to ‘get something for nothing’ – is a shorthand expression of the marks’ beliefs that too-good-to-be-true gains are realistic. Gullibility reflects beliefs that marks are ‘suckers’ and ‘fools’ for entering into costly voluntary exchanges, and judicial opinions occasionally echo these sentiments.”

It’s clear how complex and subtle this whole game is …

We are so infected that there is literally one sucker born every minute,
while there are those who lie in ambush.

People are gullible, and evil knows this.
People go to war – but whose war?

Once we ‘know’, we can never not know.

Be prepared … for a auspicious, favourable and happy new year!

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What Is Better Than Being Told The Truth?

Better than being told the truth
is realising it for oneself.

Being told words, we repeat words.
Realising the words, we display understanding.

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Where Groucho Marx Went Wrong


He famously and humorously said, “I wouldn’t join any club that would have me as a member.”

Better to have said, “I would join any club that would have me as a member”, as being accepted for whoever and whatever we are would be truly generous.

Recognise whatever is superimposed. 

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Feeling Dull And Stupid …? Brilliant!

Where is this dullness and stupidity?
What observes this dullness and stupidity?

Neither dullness nor observer can be found.
It is pure consciousness that remains.

This realisation bypasses all techniques
on the path to enlightenment.

Our confusion is merely social,
in believing that we are our mind.

Our natural, pure consciousness is the brilliant light that illumines chaos.
Appearance and recognition are simultaneous, and therefore do not bind us.
It is the true illuminati – making order out of chaos.

‘Separatists’ make chaos out of order
by wanting wealth and power over others in an illusory world
… how dull.

Recognise this dullness and stupidity
… how brilliant.

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The Power Of Suggestion Influences Behaviour

The power of suggestion influences both behaviour
and whatever sticky situation we are in.

In all walks of life, we have to be aware of the power of suggestion that primes and influences our expectations, behaviour, perception, beliefs and ideas.

Suggestion:the action  of influencing a person to accept an idea or belief uncritically, especially as a technique in hypnosis.

The material world – and particularly religion – relies on suggestion, giving rise to hope and expectation. We want to see/feel a suggestion and so we do see/feel it, but we’re not using observation itself as we’re relying on others. This is how situations become exaggerated and corrupted – see the Solomon Asch Experiment on conformity.

Suggestion may be conscious or unconscious.
Conscious is deliberate, while unconscious relies on hearsay …
and hearsay is the power of suggestion!

The power and the pervasive effect of suggestion affects our responses in the way that we are trained to anticipate, and lead to believe. In the same way that techniques of ‘brand awareness’ use subliminal messaging to light up the brain before we even know it, our habitual judgements jump in before we know it.

These expectations set up anticipated automatic responses within us. Fear creates panic, and panic endorses compliance. Remember the Solomon Asch experiment!

An entire industry has arisen from the idea that, through the power of suggestion, we can change and ‘improve’ our lives. Books, magazines, TV/radio programmes, social media, general media … word of mouth … all these whisper in our ears continuously.

Suggestion becomes a meme: it is anecdotal and subjective. As long as people are queuing up in expectation, others will join the end of the queue – rather like the domino effect. The power of suggestion has been demonstrated over and over again in every field of human behaviour.

The placebo effect
Simply believing that something is doing you good can make a difference mentally when, in fact, nothing is actually happening. In many clinical drug trials, a sizeable minority of people will show a measurable and observable improvement in their condition having taken nothing more than an inert placebo which has had a strong psychological effect. Cults use the same techniques, encouraging followers to believe in the power of the teacher and the stories of ‘miracles’.

Distortions of memory
Suggestion has an impact on memory. Leading questions and suggestive information can seriously distort a person’s memory of an observed event.

Suggestion works like magic!
For centuries, magicians have been exploiting our vulnerability to suggestion in order to achieve all kinds of illusions and sleights of hand. One of the basic tools used by illusionists is the practice of misdirection, which is made possible because of the power of suggestion. For example, when verbal suggestion has succeeded in diverting the attention of the audience, the trained magician is then able to substitute or remove objects.

“Fool me once, shame on you.
Fool me twice, shame on me.”
– 17th century proverb

Buddha: “Don’t take my word for it; look for yourself.”

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Look For Your Self

Let us know when you find it.

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Buddhism And Dinosaurs

As long as there are only two explanations for life on earth, there will be conflict. Controlled opposition that promotes beliefs causes more problems, and is used to distract, ensuring that people do not think too deeply. As Lenin said, “The best way to control the opposition is to lead it ourselves.”

If you ever wondered whether there was another possibility other than creationism (God create us) and evolutionism (we evolved out of the swamp), the following view may be worth considering.

Nature works in its own way – it always has. In an infinite universe, life didn’t start with this planet, as nature is eternal. The physical universe works its own magic, as conditions arise from previous conditions and life adapts. The destruction of one system is the energy for another. When conditions are right, sentience is attracted. The universe is full of sentient beings; even on Earth, with 7 billion people, it is unimaginable how many other sentient creatures are here. The universe is a big place, but the code to life is very simple.

The code to remember is:
Consciousness never changes.
Everything else does.

And how does evolution take place?
Consciousness never changes, but it clarifies.

Through our propensity (our karmic make up) consciousness (for that is what we are) is attracted to this or that. All the while, consciousness is one eternal continuity that has never changed throughout our life.

When the body wears out, consciousness continues with a store of karmic potential. This is the blueprint, and consciousness takes on another body with latent tendencies.

Consciousness is animate nature which instills or gives inspiration to life, and manifests in the right conditions. As we are unenlightened, we merely go round in cycles and experience birth and death. That is nature – it works like clockwork.

On Earth, primitive consciousness was attracted to primitive micro-organisms 3-4 billion years ago. For these to thrive, there must have been consciousness of some sort. Through attraction, consciousness evolved, over time, into specific forms such as cold-blooded reptiles, and if food was was plentiful, larger reptiles developed, which led to dinosaurs.

Nature came into play, making way – around 252 million years ago – for warm-blooded creatures that attracted an appropriate consciousness.

Gradually, humans evolved, ready for the journey to enlightenment. Looking around, however, we are not all the same sort of humans, as some of us are still very aggressive 😀 while others ponder the meaning of life. In these ways, we evolve to higher realms.

We are born with certain traits – where did these come from? If consciousness leaves the body, it stands to reason that it can enter a body (some say at conception).

We don’t have to accept this whole scenario, but just consider it. It may answer the question of the meaning to life for some, but not for everyone.

There’s a bit of a dinosaur in us all 🙂 It’s called ‘reptilian’ or primitive brain – fight, flight and freeze.

This is merely nature at work:
we desire, fear, and are indifferent.
The wise know the essence of these negative responses to be wisdoms.

There is no higher evolution than enlightenment.
The alternative is that we continue squabbling, while on autopilot.


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The Only Person You Will Learn From

The only person you will learn from is you, your self.

A teacher can only give general instructions from text, and offer commentaries from their own tradition and culture. We can imagine that they are with us, but that’s all.

Our self is our karma; it’s with us constantly. We carry around this collection of past ideas and reactions, pretending that it’s what we are while it’s merely a projection used to impress – while everyone else is doing exactly the same thing.

It takes courage to stop, look, and transcend this illusory existence which is so obvious to others, but not to us. So as not to embarrass one another, we ignore the pretence when, in fact, our embarrassment can teach us that this projection isn’t real. This is conscience at work, and is the reason we feel guilty most of the time.

We know, but cannot express our true nature until we find the language that takes out the word “I”.

Let’s hope we learn something this coming year 🙂

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Beginner Mind, Dzogchen Mind

It’s being ‘ordinary’.

Don’t be confused about the word ‘Dzogchen’;
it’s a Tibetan word for Zen,
which is a Chinese word for our original essence,
which is pure consciousness,
which is just seeing.

The problem with using ordinary words such as ‘just seeing’ is that we think we just see, when we are actually doing much more than that, causing confusion and conflict. We may use exotic words to give ‘just seeing’ some authority while, in truth, it’s just seeing.

Sticks and stones may break my bones but names will never hurt me … they can confuse, however, and therefore cause harm.

Dzogchen mind, Beginner mind is the same as Dr. Suzuki’s maxim, “Zen mind, Beginner’s mind”.

In the first instant of being aware (just seeing), the mind is pure, before we go into our clever old routine. I had a problem with the word ‘beginner’s’ as, if this only applied to beginners, what do we do when we are more ‘advanced’? I then realised that we are always only at the beginning 🙂 The beginning is now, in the spontaneity of experiencing every fresh moment without references.

Sometimes, spiritual teachings sound like mumbo jumbo, making us we believe that we don’t know or understand enough, and feel like we’re failures. Been there, felt that. 😀

The Kayas – Dharmakaya, Sambhogakaya and Nirmankaya – are not separate things. They are the qualities of natural knowingness without obstruction = just seeing. Just seeing is pure, clear and unobstructed. This is a sequence: because it is pure, it is clear, and thus, it is unobstructed. That describes the three-in-one kayas (which is called the Rupakaya) and is like looking through a glass window without any stains on it.

Maybe the term ‘Kayas’ sounds way over our heads. Nothing of the sort! This word merely describes what we experience directly … now. It’s beginner mind, first instant mind, rather than the highfalutin mind.

It’s being ‘ordinary’.
Unfortunately, we want to be extraordinary.

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If We Are Not Told The Truth

If we’re not told the truth,
what are we being told?

If we’re not told the truth, then maybe – consciously or unconsciously – we are being told misunderstandings and untruths. If we are unaware, it is we who will reap the consequences.

Once we know the truth of our reality, we know that anything other than that turns us away from reality. As long as we do not recognise the truth, we will live with these misunderstandings and untruths.

Our very being has always been the unobstructed clarity of pure consciousness: in Sanskrit, this is known as the Three Kayas –

Dharmakaya: emptiness (purity)
Sambhogakaya: cognisance (knowingness)
Nirmanakaya: unconfined compassion (the illumination of obstructions)
These three are inseparable.

What is the truth of our reality?
You always know.

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Arrested, Judged and Condemned … Lol!

When we look, our attention is caught and held (arrested), and we refer to the precedent of memory (judgement), and re-enact.

In this way, we are condemned for life to our illusory prison. Why? Because we don’t just look, see and let be. We attach; we constantly build and maintain our judgements and, in that continuity, we sentence ourselves to life imprisonment in our illusory prison.

How do we get out of jail and be free?
We catch our self at the very moment of condemning others, and just let go.

Judgements are usually about other people, and are when we lose our inner peace. Of course, if someone, through ignorance, is about to harm themselves or others, we may do something, depending on our capacity to inspire and support. People say and do all sorts of strange things … this will never end until their enlightenment.

Natural freedom is the realisation of non-duality, where appearances and empty cognisance are inseparable. Upon seeing something ‘strange’, that strangeness spontaneously reminds us of the empty cognisance of seeing that is present. Seeing and the thing seen are inseparable.

Wishing you a carefree Christmas.
Tony and Kathie

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How Do We Know We’re Not Living In Hell?

We no longer get annoyed.

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Life Is Personal Investigation

Personal investigation is direct, raw experience. In adopting others’ views about life, however, we can obscure whatever we directly experience, which causes confusion and conflict. Raw experience may feel uncomfortable until we become familiar with it; this is personal learning.

We aren’t here to join a ‘club’. We’re here to solve a problem by asking, “What am I doing here?”

To “join the club” means that we are in the same confused situation as others, but that confusion and conflict changes, and this is what is meant by ‘levels of realisation’. We don’t all see the same problem, and the problem behind the problem.

Families are clubs; religions are clubs; work is a club; activities are clubs; adopted concepts are a club … a club is an idea that we join, and then hit others over the head with it 😀 Our judgements are based on the club rules, and club members can become obsessive.

Obsession: late Middle English, referring to an evil spirit, from Latin obsess- ‘besieged’.

Being unenlightened, we are all besieged by an evil spirit of self or group identity. This false impression – this imprint that we adopted from our ‘betters’ for reasons of safety – is what makes life unsatisfactory.

We investigate by having a clear mind.

Meditation isn’t just being ’empty’. Emptiness is the clarity required for personal investigation and verification of the source of our confusion. The purpose of life is to know what and how we are, and then we can empathise with how others are. In this way, we can be helpful to others because we know what is driving them (it makes sense that this knowledge can also be used to enslave us).

Never take anyone’s word for what life is about; these words are merely opinions. The Buddha was an expert, and he said, “Don’t trust me; see for yourself.” When we are told to ‘trust the science’, who are we trusting? The science or whoever told us?

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Apparent But Empty

All things seem clearly visible, understood, and obvious while,
at the same time, they are empty of permanent reality
as they come and go.
All things come to pass.

In understanding this, we take our first steps to wisdom – and freedom.

Believing things to be real, we fall into an illusion.
We need to question; what is real and what isn’t?

Science sees reality as whatever we perceive.
That which perceives is consciousness.
This is the reality as it never changes.

Believing things to be real causes consciousness to become confused,
and fall deeper in illusions.

Pure consciousness is cognisant and empty;
it is uncontaminated, and so it’s never confused.

There is a reason why people turn to the spiritual question
of whether there is more to us than just matter and ideas.

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