Dzogchen, Mahamudra, Shunyata, Dharmakaya, Advaita … ?

These are either attractive and mystical-sounding words,
or they represent most ordinary aspect of reality in the infinite universe.

These are simply Tibetan and Sanskrit terms for non-duality.
The pure, uncontaminated emptiness of consciousness.
Perfect awareness where no ‘I’ is present.

No “I look, I see”, but merely looking, seeing and dropping any attachment or comment.
These words mean ‘just being’, rather than being something. What could be more ordinary?

The very first instant of seeing falling blossom in a spring breeze is non-duality. Then we spoil it by thinking how beautiful it is; we have started to apply memory and judgment, and have taken a step back, missing the beauty that is in the eye of the beholder of pure consciousness. Actually, the same would apply if we came across dogshit on our shoe – and also the moment before the blossom or the shit – and the moment when the incidents have passed. We are non-stop non-duality, but we get hooked onto ‘things’ (although ‘things’ can be a catalyst to realising our true nature, as negative emotions are actually wisdoms).

It doesn’t matter how glamorous and elaborate the presentation of Dzogchen, Mahamudra, Shunyata, Dharmakaya, Advaita appears to be, or how charismatic the presenter is: it’s all about your true nature. You! We are Dzogchen, Mahamudra, Shunyata, Dharmakaya, Advaita.

Isn’t Christianity the same? Union. In Christian theology, divinisation is the transforming effect of divine grace, the spirit of God. It literally means ‘to become divine’, or to become God where there is no separation.

In the Gospel of Thomas, Jesus said, “ … Split a piece of wood: I am there. Lift a stone, and you will find me there … “

When there is just looking, it is realised that there is just seeing. That is pure consciousness; non-duality. If we’re looking for something or someone else, then there are two again!

What could be more divine than purity of consciousness? It’s neither complicated nor a mystery. In the pure emptiness of the divine, there are no parts and so, no complexity. It’s been made to appear both complicated and mysterious – but what could be more simple and ordinary?

Could it be that we are only attracted when a thing dazzles?
When we are dazzled, we are dazed and overwhelmed.
This pushes the ultimate away from us,
making it appear unattainable.

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