Recent events have reminded me of
a Dzog Chen teaching which begins: 'one ground, two paths, two results'.(1)
The 'one ground' is also called the base or the womb of the great mother.
It is pure latency, depth radiance, an expanse of emptiness and infinite
potency from which the whole universe comes, yet the ground itself is
without external radiance or projective aspects.
The possibility of the 'two paths' begins when
awareness (rigpa) which is naturally luminous, self-organizing and inherently
perfect raises up through the movement of the gnostic winds from the
primordial ground. Initially this takes the form of rainbow-hued energy
in mandalic configurations, similar to sunlight striking a crystal ball.
In the initial moment of the ground radiating
there is a movement from internal potential radiance to external manifest
radiance. Though this is a shift, there is not yet a rupture into dualism.
Longchenpa images this as a 'luminous house' (2) a dome of light emanating
from the purely latent ground.
The Two Paths
This is the crucial juncture from where the 'two paths' diverge from
the 'one ground'. On one path this awareness immediately recognizes
the luminous mandalic light configurations radiating from the primordial
womb as its own dynamic energy and does not grasp them as being 'other'.
Thus this awareness is immediately liberated into enlightenment, spiraling
back into its source, integrating the experience of internal and external
radiance.
Emptiness and manifestation are experienced as
inseparable. This is the state known as the primordial Buddha, 'The
All Good One' who is iconographically portrayed as a dark blue male
figure in union with a pure white female figure, both naked with no
ornaments, symbolizing this state of naked awareness. Although here
awareness reunites with the ground, it is different from the primordial
womb in that it integrates an awareness of both internal and external
radiance, rather than being pure latency.
The second path is the one we took. It is called
'straying' into non-recognition, a state in which the psychic energy
surges into external radiation, but fails to recognize the 'luminous
house' as its own radiation. After the initial non-recognition, a state
of subtle anxiety arises, this confusion motivates further movement.
Then confusion solidifies, its subtle luminosity becomes hidden, creating
the elements and psycho-physical components of the universe as we know
it. All 'material' elements are in fact the solidification of consciousness'
original play of five colored lights which, under conditions of non-recognition,
appear to congeal into what we know as matter, the five elements, molecular
structures and so on. What appears to be solid is, as science also tells
us, actually inherently space and energy. For this reason a 'realized'
being can manipulate 'material' objects, leave imprints in stone, travel
through walls, and other so called miraculous activities. These are
not inexplicable powers, but rather activities of one who has realized
the true nature of reality.
Straying into non-recognition leads to the formation
of the ego structure, which is characterized by the discursive processing
of its own radiation as 'self' and 'other'. This is the dualistic rupture,
fall from grace if you will, and from it grasping, aggression and ignorance
develop.
The process of straying creates a self-perpetuating
condition, like a kaleidoscopic hall of mirrors, where we seek to resolve
our inherent alienation through further projections and interactions
with 'other', which is always unsuccessful and creates the pervasive
condition of dissatisfaction or suffering. The second path continues
to build chaotic layers from a wild variety of fragmented impulses and
subconscious currents leading us from one situation to the next, and
one life to the next.
Two Results
The 'two results' are in the first case liberation into the state of
the primordial Buddha, or in the second case transmigration in cyclic
existence. For all of us who took the second path there is always the
possibility of recognizing the ground, because we are actually never
apart from it. Although we have left the primordial ground, it has never
left us, so our consciousness may eventually find its way back, like
a child reuniting with its mother. The spiritual path is the
journey toward recognition of the ground. A process of circumventing
obstacles, clearing obscurations, accruing positive karma and finally
reaching the dimension where 'other' fades away and we return to the
luminous ground and are liberated. Awareness is the fabric of reality
right from the beginning of the universe and the recognition or non-recognition
of it is the key determinant on the path.
On the spiritual path we are essentially seeking
the circumstances and cultivating tendencies that will be the most conducive
to recognition of the primordial ground and a stabilization of that
recognition.
The tantra called The Supreme Continuity, (rGyud
Lama, in Tibetan) states:
'Were there an inexhaustible treasure, in the ground under a poor person's
house, they might not know it was there, nor would the treasure tell
them, 'I am here'. Just so, since all living beings fail to realize
the precious treasure contained in their minds, the stainless reality,
devoid of any negativity to be cleared away or anything positive to
establish, they continually experience the suffering of poverty and
deprivation in a variety of ways.'
Once we see the treasure we have been 'sitting
on', there is a longing to dedicate oneself to the path with great commitment.
Here everything, even the densified forms of matter that we might think
of as impure are revealed to be completely integrated with the primordial
state. So there is nothing to adopt or reject, and nothing to seek elsewhere.
From the beginning of the split from the ground it is the very seeking,
even the spiritual seeking, that is the problem. Since there is no differentiation
between pure and impure, this state is called the Great Completeness
or the Great Perfection, Dzog Chen.
Sri Simha, an ancient Dzog Chen master said,
'Without having to be forsaken, the five poisons are the five great
wisdoms.
Without having to be eliminated, samsara is totally pure from the beginning.
If you understand that enlightenment is your own mind,
There is no other meditation.' (3)
The process described as 'one ground, two paths, two results' takes
place at every moment. These two choices are co-emerging all the time,
there has always been, and always will be, pure awareness present within
all beings: indwelling, naked and unconditioned. When teachers initiate
disciples into the ground or the nature of mind, they often create shock
through sounds or actions, to stop the discursive chatter long enough
for there to be a moment of naked awareness.
The Twin Towers and Ground Zero
The vastness of the destruction and the sheer numbers of those who died
in the attacks and the collapse of the 'twin towers' on September 11,
created a huge mind stopping shock, a collective experience of the ground,
aptly named 'ground zero'. I was stunned by the symbolism of the 'twin
towers', an uncanny metaphor of the dualistic fixation that is the basis
for straying from the ground. Suddenly in a most horrifying way we were
faced collectively with the real nature of conditioned existence and
the emptiness underlying all our fabrications, no matter how big or
permanent they may seem.
In the moment of the collapse of the 'twin towers'
and out of the emptiness of 'ground zero', a universal experience of
compassion arose. People all over the world became one with those people
jumping from the burning towers or being crushed by them. We were no
longer separate. When there is an emptiness of 'self' there is an emptiness
of 'other' and from this state compassion naturally occurs.
According to the Dzog Chen teachings those who
died also experienced 'ground zero' and the ensuing luminosity. At the
moment of death there is said to be an experience of the ground. The
shining forth of the luminosity from ground follows, an experience glorious
light, described in various ways by those who have had 'near-death'
experiences. Usually this is not recognized, and so then the being immediately
journeys toward the next life. But if the person has been introduced
to the nature of mind in this life and their karma is ripe they may
be liberated at the time of death. I pray that through the collective
practice of many beings all over the world on that terrible day many
of those who died were liberated. It is crucial to remember that each
moment is potentially one of recognition, and we are actually always
making the choice: 'One ground, two paths and two results.'
War in the Land of the Dakinis
As the situation developed into a war in Afghanistan, I was again struck
by the symbolic nature of events. The 'ground' where the war is taking
place is the emergence point on this earth for the Great Perfection
(Dzog Chen) teachings. A land called Uddiyana existed in that area and
it was from Uddiyana that Dzog Chen spread to Tibet.
The violence and repression rampant in the fierce
dominator culture now in power there is in sharp contrast to the gentle
profound non-dual teachings of Dzog Chen. The contrast in women's situation
from now to then is also remarkable. Uddiyana had so many enlightened
influential women it was called the 'Land of the Dakinis.' In the Dzog
Chen Semde lineage which was brought to Tibet from Uddiyana by Vimalamitra
in the eighth century, we see women teaching men and vice versa with
complete naturalness.
The prostitute (4) Parani, sixth in the Dzog
Chen Semde lineage, followed Nodjyinmo Changchubma, daughter of a king.
Parani asked Nodjyinmo Changchubma for the essence of the teachings
and she replied:
"From the origin, there is no duality between Buddhas and sentient
beings.
If you understand, this is supreme knowledge.
Realize that your non-dual mind is dharmakaya. (5)
Apart from this there is no other meditation!
Then Parani perfectly understood the meaning of the primordial state
and expressed her realization thus:
I am the prostitute Parani.
As mind is neither male nor female,
When one understands bodhicitta,(6) the supreme view,
Sexual union does not disturb its nature.
As mind is beyond birth and death, even if you kill it, it does not
die.
As all of existence is nectar, from the beginning there is no place
for purity and impurity!" (7)
In the Dzog Chen lineage Parani was followed by a pandit named, Khenpo
Rabnang, considered to be the most learned person in his country. Then
he was followed by another pandit, Khenpo Maharaja, who was then followed
by Princess Gomadevi, and so on. The Dzog Chen Semde lineage goes back
and forth from male to female and from one social status to another
without making any distinctions or limitations. (8)
Now in this very place where Uddiyana flourished
the most brutal cruelties are being perpetrated in the name of religion.
Mythologies about 'holy wars' make violence 'divinely approved'. Violence
against women is particularly evident and minor 'moral infractions'
cause women to be hunted down and severely punished or even killed.
Women's freedom, especially their sexual freedom, threatens the very
foundation of this system of repression believed to be 'divinely ordained'
by its followers. (9)
Just as this historical enlightened 'ground'
of the non-dual teachings is 'under' the war, so too, the ground of
the primordial state is 'under' our internal war. We run over it chasing,
battling, seducing, struggling with 'other', not recognizing the primordial
womb that holds us. May the 'ground zero' of these battles return the
land of Uddiyana to a place of freedom and wise inclusive teachings.
My hope is that all the activity of the war will stir up these ancient
wise ones and they will return once again to dance joyfully in their
ancient stomping grounds.
Emerging from the Womb
Now I sit in my cabin, snow flies around me, the fire glows and I know
the time for 'coming out' draws near. This year-long retreat has been
more than I could have imagined on so many levels. Retreat is, in a
sense, the outer womb that leads to the primordial womb, the 'one ground'.
Being in retreat is holding and protecting a container for incubation,
for deep processes to root without disturbance. Without the pressures
of various commitments and responsibilities we make ourselves available
for the journey back to the source. No matter how busy we are, we all
need time for incubation, time to come home. Whether it is for a few
hours or days or weeks, or months we need to set boundaries, and find
time to return home. For me the time I set was a year, which has passed
very quickly.
I need to explain something about the circumstances
around my retreat in order to clarify my decision not to schedule myself
much for the coming year. When I entered retreat, I had just come from
a near death experience when our sleeping driver drove myself and my
guide off a cliff in Bhutan. We flew through the air for a few seconds
and then began rolling and hitting trees, down a steep embankment. Miraculously
none of us were seriously injured.(10) I now see the accident was something
I needed to experience before retreat, to know that when I take a leap
there will be presences there holding me. Before I entered retreat,
another leap into the unknown, I needed the visceral experience of being
protected and supported by unseen presences in that moment of complete
powerlessness.
After the accident in Bhutan I traveled directly
to Costa Rica for my mother's 85th birthday celebrations. Then Dave
and I rushed back to Colorado to finish the new house we have built
adjoining Tara Mandala. Next we had to move everything from the old
house with friends by pickup truck and horse trailer through muck and
slush. This was done two days before I was to start. So by the time
I started the retreat, I felt like I was at the end of a marathon.
Kilung Rinpoche, a Longchen Nyingtig Lama based
in Seattle, came to do the ceremonies for establishing the boundaries
of the retreat. He did a long puja in Tibetan at the new house, attended
by well wishing friends. Then after saying goodbye to most people, a
small group made its way down the hill to my cabin in the dark, through
snow banks and mud, carrying the tormas (ceremonial cakes) that would
be on my shrine for the year.
After I had asked all my last minute questions,
it was time. Rinpoche put hot coals in a container and we went outside.
He sprinkled blessed juniper from Tibet on the coals and then we went
around the cabin and in each direction invoked the 'king' of that direction
to hold that boundary and protect me from obstacles. It was snowing
and windy, the full moon glowed behind clouds. Suddenly thunder rolled,
strange in winter.
Finally everyone left except Dave, we cried and
hugged, and then he too was gone. As I stood there alone in the middle
of the cabin, the wind howling outside, stuff strewn around, I wonder
if this year of solitude wasn't a crazy idea, a big mistake.
I thought, 'This must be how it is when you die
there are a few close ones there sending you off with love, and hopefully
a spiritual guide. Then at some point, it is your time. You're on your
own, you've jumped, you're off the cliff, there's no turning back."
Strangely the accident in Bhutan gave me confidence in that moment.
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