Self Liberation Through Phenomenology and Dzogchen, Essays
By Rudolph Bauer, Phd Wed, Oct 23, 2013
Rudolph Bauer Ph.D., Author
How to read a text and how to hear a text. How to open words and syllables so that knowledge arises within your own body, within your inner awareness. When you are located in mind alone, when you are located in conceptualness and concrete mind alone, you will be locked in and contained. William Reich described concrete minds as living machines. Concreteness can be described as rigidity, a mode of tense cognitive activity. Strangely enough, concreteness with its compulsiveness, its drivenness can distort the sense of presence and the sense of reality. The concrete mind in its literalness struggles to find the right solution. The literal view can be narrow, highly vigilant and stimulus−stimulation bound. The concrete mind struggles to find the right solution relentlessly. Of course whatever the solution, it never is enough. One becomes stuck in the stimulus of the word and stuck in the signification of the word. The nexus between the signifier and signified is without space and is densely bound.
There is a profound difference between mind and awareness. To know this difference is to know the necessary difference. Longchenpa suggests the poetic capacity of the opening of language wherein the language signifies not the mind alone but language signifying the awareness field. And so learning about awareness takes place not in mind alone but within awareness field itself. The awareness field is wisdom gnosis or direct perception. Longchenpa as well as Dudjom Lingpa in their attempts to demystify gnosis would suggest that everyone is intelligent enough to do this. The major limitation is concreteness of mind alone. This concreteness is not a function of intelligence, or the brightness. Concreteness contains the brightness. Concreteness mutes the brightness of experience, the brightness of thought. Concrete thinking can become a substitute for brightness. And this substitution becomes what is often called “figuring it out.”
The signifier of wording can be reflective of mind alone and so the signification results in mind- alone experience. In fact if the signifier style is concrete and mechanical and reified, then the result will be signification that will be at the same level of experiencing, namely, concrete, mechanical and reified. No matter what the content or context, cognitive style organizes experience. Thus language can be the expression of mind alone, resulting in the dense experience of mind alone. Thinking is redundant and unhappily thinking. Thinking and even more thinking does not lead to understanding, the nonconceptual understanding that is the nature of awareness.
Heidegger describes this actuality of the potential of language this way: Poetically does man dwell and Language is the house of being. So here the wording opens just like the icon opens
so that Being shines through the syllables, awareness shines through the syllables and awareness is manifested through the voice of the syllables. The wording unpacks and opens and there is within this openness, and within this openness arises the transmission of that which the words are signifying takes place. Signification arises within awareness and within the transmission of awareness.
Signifiers and the signified
In mind alone to mind alone the signifier can signify affective states or conceptual states, or memory or sensation or information. The signifiers from within the awareness field can also signify and invoke symbolic experience that is felt and known directly. Signifiers signifying and invoking symbolic experience of awareness of awareness. The signifiers of both language and symbols can invoke the spaciousness of luminous knowingness, the luminosity of awareness that is penetrating and within all phenomena in essence. The essence of the situation becomes manifest, the essence of appearance and emptiness becomes manifest. The indivisibility between appearance and emptiness becomes manifest. Awareness as knowingness, as luminous spacious openness takes place, and the translucidity of experience takes place within the place of awareness, which is you as you as a who.
When a person is experientially within in the field of awareness and so attuned to the other who is also within the field with them, then direct knowing can manifest, can arise. What is going to be said can be known before what is to be said is said. This is unmediated knowing. This happens when you are in the field in the same field as speaker and as hearer. This posture is very different than the times wherein the speaker and hearer and the space in between them is mediated by only words and cognition and affective states. Concrete mind speaking to concrete mind and concrete mind hearing concrete mind! When this concrete event happens there are never enough words and unending details, more and more minute details, to fill in the space in between. The space in between is what cannot be tolerated or held, which is awareness itself. Mechanical speech to mechanical ears results in a mechanical mind and mechanical knowing.
When the speaker and the one spoken to are within the field, then awareness is speaking to awareness as awareness. The space in between is now the field, and the space within each other is now the field. So there the speaker and hearer are the field, and direct knowing is possible. They are within the field as the field. Inside to inside happens, and knowingness arises from within.
As Bodhidharma said in the 6th century, beyond words and letters there is a transmission that does not belong to any tradition, it is the very nature of human awareness, which is the Buddha. The Buddha is not a person but primordial awareness within everything and everyone.
When you are speaking from the field within yourself and you are hearing from within the field, the field itself opens for direct understanding. From within to within, from self to self, from inside to inside, unmediated knowing. Knowledge arises, the mind is infused. There is a vast difference of a couple trying to making connection through mind alone, thinking alone. They
make points, I have point here and what is your point. Point making and point seeking. Life on the point. This is so different than when a couple is speaking within the field as field. This is the experience of being within the nonduality of the field as singular dualities. Being as singular dualities being within the nonduality of field is heaven. That is what the Buddha field is.
Many people are wonderfully able speak from the field and articulate their experience within the field of the present moment and in the present hour and also many people are able to hear from and from within the field. There is this great practice of speaking experientially near while being within the field of awareness. To practice this skill, to accomplish this learned skill is so valuable both in love and in work. It is a high aesthetic.
Speaking from your experience in the immediacy of what is happening is the simplest and most direct way to learn this skill. When you are only commenting on yesterday you will be in yesterday and your speech will not from the field. You may tell an interesting story but it will not be within the field. Some people can speak always in the field from the field as the field. It is amazing and wonderful. They make comments and the comments are reflections of their experience within the field. Some have this capacity. Some who have many opinions speak their opinions and comments from within the field...it is aesthetically fun and informing. But first they have spent hours of speaking experientially near, within the field of the present moment of the here and the now. Only in time have their minds integrated into awareness. Such completion takes time.
This is very developed skill. This capacity to be experientially near, from within your experience and from within your awareness. In learning this method of deepening your experience of awareness, commentary speech can be a distraction. Making commentaries about yourself or the other is a distraction from being within the field of your own awareness. When you make certain judgments about yourself and absolute judgments about others, this judgementalness will take you out of the field. In such absolute judgments you pretend to be the one who knows. It can give you false certainty, illusionary certainty, which actually is no certainty at all. And then you are surprised at what actually happens.
The concrete superego is a relentless commentary both on oneself and everyone else and everything else. Because primitive states of deprivation and annihilation are the primitive affective source of the superego formation, the judgments arise out of attempts at surviving annihilation, anxiety or deprivation anxiety. The person located in the superego will impose deprivation or annihilation on the one to whom or on whom the judgmentalness is focused. The person dominated by the superego equates this judgmentalness with discrimination or discernment and believes this cruel assessment is wisdom gnosis. More often than not religious fools equate divinity with their superego formulations.
The abyss of Emptiness! There is the metaphor someone presented recently about reading a self-help book sitting on the edge of the abyss of the Grand Canyon. It is really a great metaphor.
Many people are caught in this dilemma. Concrete books within a concrete mind. Surely you have been in a concrete situation looking at a concrete book with concrete mind and trying to find concrete operations for a concrete solution. This is technical mind, objectified mind, reified mind, and an obsessional style...a compulsive style. We will call this the obsessional moment...the waiting for Godot moment.
So this metaphor brings us to the question as how to read a text or hear a text.
So how to read a text....Most importantly how to read sacred or classical text, a symbolic text that reflects the awareness field of the writer and the field of lineage. Should you read it with your mind alone or read within the field of awareness? What do you think? There is that difference again. There is that difference between knowing within you mind and knowing within your awareness as awareness.
First, pointing out instructions
Pointing out instructions is not a self-help text. The instructions are not really concrete operational, and if you think they are you will suffer because you will read within your mind alone and nothing will happen. Nothing will happen since something is always left out, and you yourself have to discover that which is left out either from within the field of your being or you may discover it within the field of the person giving pointing out instructions. In pointing out instructions you are not actually being given information but you are being informed by and within dimensions of the awareness field that is manifesting or self-arising via transmission.
The pointing out is actually asking you to experience and gaze into what is happening within you in the here and now...in the here and now of the transmission.
In pointing out instructions the field is the teacher. The same field is within you and within the person giving the pointing out instructions. The same field is teaching both in the present moment...coming through both persons. Liberation is self-arising presence, self-arising knowledge, self-arising knowingness. And what is being spoken is not to your mind but to your awareness, which is abiding within awareness, within the field. In that direct experience of nonduality what is being said and being thought and being felt and pointed out is the experience that is arising from within you. There are words and letters but the actuality of transmission is direct and unmediated. The words are the winds that move and open us to experience what is being spoken about or felt or known. They are indicators, gestures, signs pointing to the opening of openness within you. Words as metaphors or words as metonyms!
In reading a text the same phenomenon is taking place. In reading a text you want to experience the mind of the writer, or better said the field of the awareness of the writer that is carried by words and even through the words and beyond the words. The words and symbols are like winds that stir the mind and most of all the innermost awareness. So that awareness gazes into the text and beyond the text into the mind to the writer or the awareness of the writer. The syllables are iconic doorways. Ultimately such texts are mind-to-mind transmissions or
awareness-to-awareness transmissions...all within the oneness of the timeless field arising in time...time within timelessness.
I grew up knowing this. Not all the time but some of the time. Whatever text I read I learned to gaze into to experience the mind of the writer. In my life this method has opened so much experience for me. Later I learned that this is how the masters have described how to read and how to hear.
So in reading a text you gaze into the text within text or even one word of the text or the whole text at the same time. Timeless awareness in time...timeless awareness manifesting in time as words and symbols...through your awareness field you lean into or enter into or penetrate into the text with your feeling or tone of the field of awareness.
Heidegger when asked what he wished to have said at his funeral by Professor Wendt, the famous theologian from Tubingen, he said, “Ask and you shall receive. Seek and you shall find and knock and it will opened.” This quote from the gospel of John is a great way to open the book of the text.
You gaze within the text and experience what arises within you. You experience the lineage of the text...the field of the text. The more concrete operational you become the less you will ever understand, as hard and as sincerely as you try. The tighter the focus, the smaller the space of openness. Your mind will lose space, and without spaciousness you are in an obsessional state...a place without space.
As you meditatively gaze into the space of the page, the words will manifest and symbols will manifest and syllables open and the vibrations are felt and knowledge itself arises. The text has opened and is giving its treasures to you. Gazing into givenness, self liberates.
You should have an open unbound focus and not a tight narrow focus. Your concentration should be lose and silky and at times you should gaze at the whole page and see what manifests both to you and within you. Such reading takes place within your whole body and not through eyes alone.
The more you love the page and love what is to be given through the page the more you will receive within you embodied knowledge. Some of you are in recovery. Learning to recover your lost skill of direct perception and knowingness that you had as children. Before your mind became so concrete and linear and hyperfocused, a mind always remaining in a mild, unending panic. Knowing knows fields, fields of knowledge are only fields of being.
When you are reading a tantric text it is necessary to invoke mediative awareness and feel the text with your whole body permeated by the field of awareness and extending your field through the text into the realm of the whoness of the teacher. As you join your whoness with the whoness of the text that is the whoness of the teacher and the whoness of lineage, that is the field of awareness becoming self-presence and self-knowledge. As you know this it is self- liberation.
At times you will find yourself reading randomly or being lead randomly. In a way the field is reading the field through the iconic forms of letters and words and the very space of the pages.
In a way a whoness wrote the text and the text itself is now a whoness...primordial awareness manifesting through words and letters as understanding itself. Is the who, the logos. As is declared in Genesis: In the beginning was the word and the word was with god and was god.
Passing through the text
Passing through is a fruitional practice of the power of extension. The power of extension is the power of the awareness field extending beyond your body into the body of another. The power of extension is the power of the light being extended into the light. The power of extension is the power of the bodhichitta, the great compassion. As the great lama Yangtang Rinpoche said in giving the empowerment of the bodhichitta, the absolute power of the bodhicitta is the extension into the present, the extension in the past and the extension into the future.
When extension takes place the light meets the light. Or as is described in the dzogchen text by Jigme Lingpa the Yeshe Lama, the inner ying meets the outer ying. As the inner field of one awareness meets the inner field of the other, arising out of the nonduality is the intensity of the light.
The same power of extension can be used in reading a text or listening to the words of a teacher. The nondual state arises and the intensification opens gnosis and knowingness to us.
Written by Rudolph Bauer, Ph. D. .A.B.P.P.
The Washington Center for Consciousness Studies
Friday, November 22, 2013
PRAJNA: THE DISCERNMENT OF DIRECT AWARENESS KNOWNINGNESS (GNOSIS, JNANA)
Self Liberation Through Phenomenology and Dzogchen, Essays
By Rudolph Bauer, Phd Wed, Oct 23, 2013
Rudolph Bauer Ph.D., Author
Judgment as a function of superego can be relentlessly cruel and concrete. This cruelty can be focused on one’s self or the self of the other, the “self” of a culture or the “self” of a gender. The focus can be on the very self of one’s family or the very self of one’s closest companion. The internal drama of deprivation and annihilation are sources of superego judgmentalness and self- destructiveness. Survival, in its most primitive forms, is the source of much of superego orientation. The superego’s relentless pursuit of achievement and functionality destroys children’s psyches, relationships, and the sense of whoness in one’s self and in others. As the superego arises in ascendency, whoness (which is awareness itself) disappears both in one’s self and in the other. Objectivity of cognition pervades, and the sense of righteousness is paramount, so anything and everything can be done to anyone. The gods are truly on one’s side. Inflation is the superego’s arc, often followed by deflation. The hero-zero show.
When you look beyond the judgment of mind, there is the luminous discernment of awareness knowningness, gnosis, or jnana. As you look into phenomena, discrimination is necessary. The duality of phenomena requires discrimination for action. In the discernment of awareness you are looking directly, seeing directly, gazing directly into phenomena and into the essence of phenomena simultaneously. You are gazing both into the phenomena and the essence of phenomena simultaneously. As you gaze into phenomena, discrimination arises naturally; gnosis arises naturally. The duality of phenomena requires discrimination for action. The duality of phenomena requires the discrimination of right or wrong, good or evil, true or false, safe or unsafe.
As the Guhyagarbha Tantra suggests, “choose carefully who you connect your karma with.” The Guhyagarbhaar Tantra also suggests that the duality of phenomena arises from within the non-duality of primordial awareness. And so, within non-duality, there is duality. Within the vast unbound sea of non-duality, there are the infinite currents of duality. And within duality itself, is the basis of non-duality. To experience non-duality is to experience the oneness of the indivisibility of appearance and the essence of awareness, the indivisibility of appearance and emptiness. To experience phenomena as the manifestation of non-duality is to experience the purity and equality of all phenomena. And to experience the required action within the duality of me and you and within the duality of me and the world requires prajna . . . discernment and the discrimination that arises out of discernment -- gnosis or jnana. Duality is in actuality; it is not simply a distorted mode of thinking. There is a me, and there is a you. There are infinite
singularities of phenomena, infinite differentiatedness within the non-differentiatedness of the primordial ground awareness, emptiness, luminous potentiality, unbound knowningness.
This prajna is an empowerment of Guhyargarbha Tantra and also one of the six parameters. Prajna is the nature of awareness of awareness . . . rigpa. Prajna is direct perception, gnosis, jnana. Prajna is discernment and the discrimination that arises out of discernment. There is a discrimination that arises out of mind alone, and there is the discrimination that arises out of discernment.
The multiplicity of phenomena of the world requires discrimination for action to take place. Compassion itself is non-duality manifesting the dualities of phenomena. Compassion itself is the discernment of essence, and such discernment requires discrimination for actions. As the Shiva Sutras declare, knowledge is action. And so action requires the discrimination of prajna. Prajna is the remarkable direct focusing into the non-duality of luminous radiance of awareness within the duality of phenomena while simultaneously gazing into the duality of phenomena within the non-duality of primordial awareness. Prajna is simultaneously gazing into duality and non-duality. Duality and non-duality are completely complementary and are the two views of the manifestation of awareness as phenomena.
Some forms of Eastern philosophies declare that only non-duality is real and duality is delusion, and, in fact, duality does not exist. This view can result in lack of agency and lack of action. As phenomena is experienced as unreal and without validity, passivity and lack of agency takes place. If one sees only goodness, only purity, only the light of non-duality, and the singularity of the reality of phenomena is itself foreclosed, then there is a dissociation between the signification of experience and the luminous essence of the phenomena. In this splitting, the path of phenomena and emptiness is foreclosed, appearance and awareness is foreclosed. The path of one’s life is no longer the path of realization. The divinity of appearance is muted and glazed over by descriptors such as “delusion” and “illusion.” Such descriptors invalidate the actuality of phenomena, which is the path of self-illumination. Such descriptors invalidate the actuality that phenomena has character and signification, that phenomena is the manifestation of the infinite qualities of primordial emptiness awareness.
And when non-duality is foreclosed, as it is so often in the West, the person sees only phenomena, and only from mind alone. What remains is “technical mind” in a technical world. What remains is opportunistic life and opportunistic relationships. What remains is the thing
alone. This thing is the thing unto death. In this hobbled frame, the superego becomes so powerful and so destructive, as the superego, the source of judgmentalness, becomes the base of relatedness. Without the presence of non-duality, the medium of prajna does not arise, and the unbound support of non-duality of prajna, then gnosis, jnana is lost.
Duality and non-duality is like the horse and carriage, you “can’t have one without the other.” When gnosis or prajna is grounded in primordial non-dual knowningness, the dualities of phenomena become translucent and transparently open. The character of the phenomena is directly entered into, and the very light of non-duality manifests and reveals the character of the dualistic phenomena. Prajna is seeing directly into the character of phenomena and the nature of phenomena. The light of awareness reveals the essential purity and equality of phenomena, and the light of awareness reveals the character of phenomena. The non-dual light within the phenomena itself reveals the character of the phenomena. In this way prajna gives knowledge for discriminative action and knowing discernment of essence.
The action of direct knowningness takes place within the duality of non-duality. Within the very character of phenomena, there is the luminous light of awareness. Within the luminous light of non-duality, the character of duality shows itself and shines forth. By relating through the phenomena of duality, the pervasiveness of non-duality is completely experienced, and it completely supports our relating to the dualistic phenomena of our circumstances. Natural liberation takes place within the unfolding of dualistic phenomena within the context of timeless non-dual prajna.
In the Vajrakilaya practices, the drama of the phurba is the symbol and empowerment of awareness destroying demonic manifestations. From within the non-duality of discernment, the power of awareness cuts through the dualities of negation, the forces of negation and obscuration. The more you have the energy and view of non-duality within you and through you, the more capable you are destroying the demonic duality manifesting within duality.
The more access you have to the non-dual dimension of experience, the more capable you are of destroying the demonic forces manifesting within phenomena as phenomena. The more subtly the non-dual connection is experienced, the more power manifests to deconstruct the problematic demonic energy -- both within self and within circumstances. This deconstruction can take place at the level of appearance and at the apparitional level arising from within pure awareness of prajna.
The skillfull means arising through the doorway of non-duality gives access to appearance as nirmanakaya, apparitions as sambogakaya and to vast non-dual dharmakaya. The dimensions of appearances, apparitionalness and pure potentiality become apparent through discernment. Discernment becomes the basis of discrimination.
If a person forecloses duality and has or is within only non-duality, then discriminations about specific phenomena become a mind-alone action, a mental action. The signification of dualistic life and dualistic experience as the path of liberation is foreclosed. The path of appearance and awareness is foreclosed, and the path of liberation becomes the archetypical path of apparitions and deities alone.
If a person forecloses non-duality and the view is only duality, the person cannot perceive the purity of phenomena and the essence of phenomena. The person cannot access the power of non-duality. If a person forecloses non-duality, then the person does not experience discernment. There is only signification and a vast absence of the non-conceptual, vast field of direct, timeless knowningness. Mind within awareness bring forth discrimination and discernment.
Dualistic experience is highly deterministic. Reality is determined by unceasing causes, known and unknown . . . infinite causes manifesting one event . . . infinite events arising causing one event. Reality is determined by personal historical fields, contextual cultural fields, ageless generational fields and physical actualities. Fantasy is determined by cultural context, familial context, generational context and physical events. Opportunistic events and no events whatsoever are the web of causality. Events are not only determined by what happens, but also by what does not happen.
Historical past is determined and fixed forever, as is the present that arises out of the past, and the future that arises out of the present. Within duality there is not much spaciousness or openness for liberation -- just locked-in potentiality. As non-duality is accessed, the non-duality of dharmarkaya, the non-duality of prajna -- the vast spaciousness and light of awareness -- enters into the present, it enters into the space between reality and fantasy, between thought and action; it enters into the historically determined mind, it enters into the bound sequence of causality and it opens the space between events and the sequencing of events; it opens the space of the present, it opens the space of the past and it opens the space of the future. That is why within the great compassion, the person extends to the present, extends to the past and extends to the future. And so, spaciousness opens, prajna cuts through and the light illuminates and invigorates.
Timeless awareness alone liberates us in time. Prajna is timeless awareness in time.
Written by Rudolph Bauer,Ph.D A.B. P. P.
The Washington Center for Consciousness Studies
By Rudolph Bauer, Phd Wed, Oct 23, 2013
Rudolph Bauer Ph.D., Author
Judgment as a function of superego can be relentlessly cruel and concrete. This cruelty can be focused on one’s self or the self of the other, the “self” of a culture or the “self” of a gender. The focus can be on the very self of one’s family or the very self of one’s closest companion. The internal drama of deprivation and annihilation are sources of superego judgmentalness and self- destructiveness. Survival, in its most primitive forms, is the source of much of superego orientation. The superego’s relentless pursuit of achievement and functionality destroys children’s psyches, relationships, and the sense of whoness in one’s self and in others. As the superego arises in ascendency, whoness (which is awareness itself) disappears both in one’s self and in the other. Objectivity of cognition pervades, and the sense of righteousness is paramount, so anything and everything can be done to anyone. The gods are truly on one’s side. Inflation is the superego’s arc, often followed by deflation. The hero-zero show.
When you look beyond the judgment of mind, there is the luminous discernment of awareness knowningness, gnosis, or jnana. As you look into phenomena, discrimination is necessary. The duality of phenomena requires discrimination for action. In the discernment of awareness you are looking directly, seeing directly, gazing directly into phenomena and into the essence of phenomena simultaneously. You are gazing both into the phenomena and the essence of phenomena simultaneously. As you gaze into phenomena, discrimination arises naturally; gnosis arises naturally. The duality of phenomena requires discrimination for action. The duality of phenomena requires the discrimination of right or wrong, good or evil, true or false, safe or unsafe.
As the Guhyagarbha Tantra suggests, “choose carefully who you connect your karma with.” The Guhyagarbhaar Tantra also suggests that the duality of phenomena arises from within the non-duality of primordial awareness. And so, within non-duality, there is duality. Within the vast unbound sea of non-duality, there are the infinite currents of duality. And within duality itself, is the basis of non-duality. To experience non-duality is to experience the oneness of the indivisibility of appearance and the essence of awareness, the indivisibility of appearance and emptiness. To experience phenomena as the manifestation of non-duality is to experience the purity and equality of all phenomena. And to experience the required action within the duality of me and you and within the duality of me and the world requires prajna . . . discernment and the discrimination that arises out of discernment -- gnosis or jnana. Duality is in actuality; it is not simply a distorted mode of thinking. There is a me, and there is a you. There are infinite
singularities of phenomena, infinite differentiatedness within the non-differentiatedness of the primordial ground awareness, emptiness, luminous potentiality, unbound knowningness.
This prajna is an empowerment of Guhyargarbha Tantra and also one of the six parameters. Prajna is the nature of awareness of awareness . . . rigpa. Prajna is direct perception, gnosis, jnana. Prajna is discernment and the discrimination that arises out of discernment. There is a discrimination that arises out of mind alone, and there is the discrimination that arises out of discernment.
The multiplicity of phenomena of the world requires discrimination for action to take place. Compassion itself is non-duality manifesting the dualities of phenomena. Compassion itself is the discernment of essence, and such discernment requires discrimination for actions. As the Shiva Sutras declare, knowledge is action. And so action requires the discrimination of prajna. Prajna is the remarkable direct focusing into the non-duality of luminous radiance of awareness within the duality of phenomena while simultaneously gazing into the duality of phenomena within the non-duality of primordial awareness. Prajna is simultaneously gazing into duality and non-duality. Duality and non-duality are completely complementary and are the two views of the manifestation of awareness as phenomena.
Some forms of Eastern philosophies declare that only non-duality is real and duality is delusion, and, in fact, duality does not exist. This view can result in lack of agency and lack of action. As phenomena is experienced as unreal and without validity, passivity and lack of agency takes place. If one sees only goodness, only purity, only the light of non-duality, and the singularity of the reality of phenomena is itself foreclosed, then there is a dissociation between the signification of experience and the luminous essence of the phenomena. In this splitting, the path of phenomena and emptiness is foreclosed, appearance and awareness is foreclosed. The path of one’s life is no longer the path of realization. The divinity of appearance is muted and glazed over by descriptors such as “delusion” and “illusion.” Such descriptors invalidate the actuality of phenomena, which is the path of self-illumination. Such descriptors invalidate the actuality that phenomena has character and signification, that phenomena is the manifestation of the infinite qualities of primordial emptiness awareness.
And when non-duality is foreclosed, as it is so often in the West, the person sees only phenomena, and only from mind alone. What remains is “technical mind” in a technical world. What remains is opportunistic life and opportunistic relationships. What remains is the thing
alone. This thing is the thing unto death. In this hobbled frame, the superego becomes so powerful and so destructive, as the superego, the source of judgmentalness, becomes the base of relatedness. Without the presence of non-duality, the medium of prajna does not arise, and the unbound support of non-duality of prajna, then gnosis, jnana is lost.
Duality and non-duality is like the horse and carriage, you “can’t have one without the other.” When gnosis or prajna is grounded in primordial non-dual knowningness, the dualities of phenomena become translucent and transparently open. The character of the phenomena is directly entered into, and the very light of non-duality manifests and reveals the character of the dualistic phenomena. Prajna is seeing directly into the character of phenomena and the nature of phenomena. The light of awareness reveals the essential purity and equality of phenomena, and the light of awareness reveals the character of phenomena. The non-dual light within the phenomena itself reveals the character of the phenomena. In this way prajna gives knowledge for discriminative action and knowing discernment of essence.
The action of direct knowningness takes place within the duality of non-duality. Within the very character of phenomena, there is the luminous light of awareness. Within the luminous light of non-duality, the character of duality shows itself and shines forth. By relating through the phenomena of duality, the pervasiveness of non-duality is completely experienced, and it completely supports our relating to the dualistic phenomena of our circumstances. Natural liberation takes place within the unfolding of dualistic phenomena within the context of timeless non-dual prajna.
In the Vajrakilaya practices, the drama of the phurba is the symbol and empowerment of awareness destroying demonic manifestations. From within the non-duality of discernment, the power of awareness cuts through the dualities of negation, the forces of negation and obscuration. The more you have the energy and view of non-duality within you and through you, the more capable you are destroying the demonic duality manifesting within duality.
The more access you have to the non-dual dimension of experience, the more capable you are of destroying the demonic forces manifesting within phenomena as phenomena. The more subtly the non-dual connection is experienced, the more power manifests to deconstruct the problematic demonic energy -- both within self and within circumstances. This deconstruction can take place at the level of appearance and at the apparitional level arising from within pure awareness of prajna.
The skillfull means arising through the doorway of non-duality gives access to appearance as nirmanakaya, apparitions as sambogakaya and to vast non-dual dharmakaya. The dimensions of appearances, apparitionalness and pure potentiality become apparent through discernment. Discernment becomes the basis of discrimination.
If a person forecloses duality and has or is within only non-duality, then discriminations about specific phenomena become a mind-alone action, a mental action. The signification of dualistic life and dualistic experience as the path of liberation is foreclosed. The path of appearance and awareness is foreclosed, and the path of liberation becomes the archetypical path of apparitions and deities alone.
If a person forecloses non-duality and the view is only duality, the person cannot perceive the purity of phenomena and the essence of phenomena. The person cannot access the power of non-duality. If a person forecloses non-duality, then the person does not experience discernment. There is only signification and a vast absence of the non-conceptual, vast field of direct, timeless knowningness. Mind within awareness bring forth discrimination and discernment.
Dualistic experience is highly deterministic. Reality is determined by unceasing causes, known and unknown . . . infinite causes manifesting one event . . . infinite events arising causing one event. Reality is determined by personal historical fields, contextual cultural fields, ageless generational fields and physical actualities. Fantasy is determined by cultural context, familial context, generational context and physical events. Opportunistic events and no events whatsoever are the web of causality. Events are not only determined by what happens, but also by what does not happen.
Historical past is determined and fixed forever, as is the present that arises out of the past, and the future that arises out of the present. Within duality there is not much spaciousness or openness for liberation -- just locked-in potentiality. As non-duality is accessed, the non-duality of dharmarkaya, the non-duality of prajna -- the vast spaciousness and light of awareness -- enters into the present, it enters into the space between reality and fantasy, between thought and action; it enters into the historically determined mind, it enters into the bound sequence of causality and it opens the space between events and the sequencing of events; it opens the space of the present, it opens the space of the past and it opens the space of the future. That is why within the great compassion, the person extends to the present, extends to the past and extends to the future. And so, spaciousness opens, prajna cuts through and the light illuminates and invigorates.
Timeless awareness alone liberates us in time. Prajna is timeless awareness in time.
Written by Rudolph Bauer,Ph.D A.B. P. P.
The Washington Center for Consciousness Studies
WELCOME TO WHOVILLE
Self Liberation Through Phenomenology and Dzogchen, Essays
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
Our .personal innermost awareness is our very own subjectivity . Our subjectivity is our awareness and awareness is our subjectivity. Aham ah! I am becoming who I am!. This subjectivity is not the subjectivity of the mind. Such mind based subjectivity is of mind alone. Such subjectivity is bound like I am my mind or I am my thinking function or I am my feeling function or I am my sensation function, I am memory function. This subjectivity of mind is limited and contained and is often called the ego and is locked into duality. Western phenomenology undersands that person must know the difference between their mind and their awareness. In the upadesha instructions of dzogchen there is the admonition that it is necessary to experience the difference between your awareness and your mind. In this way you can directly and easily know that your very own innermost awareness is the manifestation of primordial awareness itself. The primordial ground manfiest within us as our own awareness. Primordial awareness manifest within us as us. This self recognition can and does take place easily. This awareness is not the mind or the functions of the mind . Nonetheless the mind can be an expression of this awareness field. The essential method of dzogchen is by becoming aware of awareness we experience directly the manifestation of ground awareness, pure awareness. To know awareness as awareness is to know primordial awareness what ever the context,whatever the dimension.
In experiencing awareness we soon discover that awareness is a field whose qualities are spaceousness or emptyness, energy, light and the resonance of compassion.. The vajrajana tradition describe this field quality as dbying. Western phenomenology as expessed by later Husserl, later Heidegger and Merleau Ponty all converge on the profound field qualities of awareness. And although this awareness is not simply our body or mind, this pervasive field of awareness manifest completely within our body and mind.
This primordial awareness is not a thing, and neither is our own personal awareness a thing. Our innermost awareness is not a thing. Awareness is no thingness from which everything and anything arises. Our own personal awareness is not a thing , and from within our no thingness everything and anything can arise.No thingness is the potential space within our own awareness. Since this awareness is not a thing does not mean it does not exist. Awareness exist as who. A human being is a who, who is no thing. The who is not an entity although the
who is contained within a thing of mind and the thing of body and thingness of circumstances .Being a human being is paradoxical we are no thingness within thingness. We are not an entity within the entity of mind an body
You are a who. In knowning the who of your own awareness you can know the who in the awareness of another person. And in knowing the who in the other person you can know the who in yourself. You can love the who in the other.This recognition of whoness is the great compassion. In knowing the who whether in your self or in the other you are actually meeting and knowning and recognizing primordial awareness manifestation as who, as pure potentiality
of this singular whoness who is no thingness.. This is natural knowning of whoness in sensient beings is more often then not a prereflective knowing, a knowing that is direct without reflection and without the understanding of representational mind. We can naturally know the experience of whoness without all kinds of linguistic signifiers. The who of the mother experiences so directly and profoundly the who of the baby, and the who of the baby is brought forth by the moms experiencing the whoness within the baby as the baby. This is the process of natural realization of divinity with and as human beings.
This recognition and experience of whoness in ones self and whoness in the other is actually the experience of primordial awareness within us and within the other. As the great master of awareness Swami Muktananda so often said god dwells within you and you and see god in each other. This is divinity as primordial awareness manifesting as the world and as us.
Sometimes .we experience whoness which is no thingness as thingness..In experiencing the person as a thing whoness disappears. The structure of mind that fosters this unhappy change we will call and use the metaphor of the superego . The superego has something to do with this unhappy turn of events. There is often the transition from whoness to thingness in human experience.when we loose our sense of being in our awareness ..We can relocate our sense of being a subject within mind alone. When we are in mind alone we can be organized by the minds conscious and unconscious structure which contemporary psychology calls the superego.
When we are subsumed into structure of our mind of the superego we become a thing and all otherness becomes things. The superego is a developmental structure of judgementalness. This judgmentalness is often primitive and pervasive. The superego is preoccupied with Right and Wrong, Good and Evil , Better and Best, and Truth and Falsity.This judgmentalness splits all phenomena into the polarities just described. This judgmentalness judges everything and every person. The superego is preoccupied with security and survival and is an attempt to contain the primitive terrors of deprivation and annihilation.
The superego creates whoness into thingness.This judgmentalness permeates clericalism and fundamentalism in so many forms of human experience. The life of marriage, the life of parenting, the life of families, the life of so many human organizations such as religion, corporations, tribal life on and on. God becomes a thing, and awareness becomes a thing and all whos become things. For instance in corporations there are no whos but economic signifiers as things. In this way corporations and religions are very similar in there allegiance to superego constructions and cruelty based ethics..
THE WHO OF GNOSIS AND THE MIND OF THE JUDGEMENTALNESS
The who is the qualities of awareness...spaceousness, luminousity or clarity , compassion and energy. To know the who is to naturally bring forth compassionate perception. To know the mind of the who is not the same as knowning the who. The mind of the who can often become a thing, both the judge and judge become thingness.
Judgement can make a who into a thing. Both the who who judges the who and the who who is being judged becomes things. Groups of whos are easily be made into things. Groups of whos can easily make us into things. Some historical epochs are completely thingfields. Parents easily treat the little whos as little things.
When a person is no longer a who and everyone is a thing, then absolutely everything and anything can be done to the who things.Genocide is the killing of thingness, entire fields of whos are very bad things. So too children can become bad things in light of manical minds of judgementalness.
Psychopathicness is not simply the lack of superego as some naïve people think. In fact psychopathicness is the lack of the experience of whoness in ones self and the other. If you do not know whoness in yourself you can not know who ness in the other. Many if not most people know whoness within themselves in a particular context and then outside that context whoness disappears. Judgementalness destroys the perception of whoness in ones own self..
Whoness is space. The space of the who is the space of awareness.The greater the spaceousness the more the knowner can experience and embrace experience, all experience. Space is the great inclusiveness. The field of awareness is space,vast unbound space. If there is no space or only a tiny bit of space in the who, then the limited space of who can only experience so much, embrace so much experience. A tiny whoness is easily disturbed. The less
there is space of awareness then the more the who will depend on judgement and separates experience into good and bad, right and wrong, better and best and truth or falsity compulsively and relentlessly, and unendingly. So many whos who do not cultivate the space of their awareness and located in mind alone distance themselves from experience of everything and anything including the whoness in themselves and in others. Such whos are ambilvalent and often distance or dissociate themselves from the range of manifestation of the presencing of primordial awareness.They use the method of dissociation and divinize this dissociative approach to human experience as the virtue of detachment. This detachment reflects their ambilvalence to the range of human experience and engagement. This detachment allows the who to be neither here nor there. The who is especially afraid of the power of love and the consuming presence of love. The presence of love is the presence of the primordial ground.
The whoness is a field and the more vast the field and unbound the field then the who can directly enter the whoness of the other and experience the natural indivisibllity between the me who and the you who. The capacity of the who to extend its self is actually beyond the physical boundaries of the body. And so the whoness is in a certain way non local and can extend through space and beyond the boundaries. The place of the who can be extended and inclusive.
Sometimes whos hid themselves in solipsism and in doing so become contained and locked in whoness. And their indivisibility with all whos become only a thought or a good idea. The who has depth and breath and vast range..The range of awareness of the who is ultimately the unbound range of primordial awareness, the dharmakaya.
The superego of psychoanalysis is the languaging of a mental structure of mind that can contain the who and creates the base of who as the mind of judgementalness. The who may thinks discernment and wisdom discrimination is actually a judgement which is an act of the mind and not awareness not whoness. Actually judgment takes the person outside of whonesss ever so briefly and subtly. To be in whoness is actually to see rather directly and translucently. Whoness and gnosis are naturally in oneness. Clearly. Whoness can enter a whoness and know without distance.
The who can experience non duality. Knowning non duality is so direct that secrets and situation are unveiled directly. The whoness can experience non duality within duality. When whoness enters whoness the non duality of whoness is manifest. This non duality of whoness takes place within the duality of circumstances and differentiated personality of mind and body within which is whoness. Ultimately realization is experience the completeness and vast of whoness.
To be a who is to be both in duality and non duality. Often a who does not know that it is in non duality. Baby whos know this easily if there is good enough circumstances. Since primoridial awareness itself is a vast who the more one becomes aware of awareness the more the whoness of universe becomes evident. All of the infinite and singular events who reflect the vast singular actuality of whoness which is primordial awareness.
The primitive affective states that are often contained and manifested within the super ego are deprivation and annihilation. And of course you can be on either side or both sides . You can be both deprived and depriving and having the terror of annihilation and imposing the terror of annihilation on another. Guilt is a sense of both. O lord I am not worthy,say but the word and my soul shall be healed. Unworthiness is actually deprivation..i am not enough and will suffer annihilation or should be annilated. The superego is not love but judgment and cruelty.The preedipal stage which is non conceptual and preverbal is deprivation and annihilation anxiety. The aedipal is at first glance achievement and accomplismnet and being in the world but i the back ground is failure ,deprivation and annihilatiion .
Religion is rather strange in that it recognizes the vast who which is great and then religion combines the knowningness of whoness with the great institutionalized superego of right and wrong. The human superego confabulates the very whoness of the big who as a big judgmental thing and makes all the little whos become things . Of course other whos become bad things who do not believe in the big who of one group of who’s .Of course religion treats awareness like a thing and so everything has to be counted...and accounted..and judged.
Religion likes and preoccupied with the death of the who.. Religion tells whos that if you mess up at death then you are in for it..A lot of escatalogical narratives are metaphors of cruely and the rage of judgementalness on the cosmological level. The realms of judgementalness of right and wrong, good and evil, better and best, truth and falsity with cruel and everlasting consequences.
Much of religion is the cultural formation of the superego...within religious tradtions There is a relentless judgmentalness.with eastern as well as western traditions. There is intrinsic tension between clericalism and shamanism, a tension between historical dogmatism and mysticism....a tension between truth as judgment and truth as revelation of Being within all beings.
THE WHONESS OF PRIMORDIAL AWARENESS AS WHO
We will use transliterations of the dzogchen trantric text The All Creating Sovereign. The text declares When the rupakaya(forms as archetypical(SAMBOGAKAY) and the dimension of flesh(NIRMANAKAYA) appears objectively ,that is the manifestation of my Being.
I am the all creating sovereign , and you self liberate yourself through me and you will be seen by my eyes. I gaze both into them and through them. When the experiences of the mind are articulated through language ,then this is the elaboration of my Being. All language indicate Being. Whether you pursue me or not this is the sound of who I am.
if you are able to sustain your experience of wisdom awareness which is remaining in awareness of awareness then original ground is experienced as presencing all the infinitely different experiences of form, sight ,sound and the sensory stimuli. And even if you are not in aware of awareness then you are still experiencing the original ground manifesting all the infiintie and different experiences. To know directly the all creating monarch is to sustain wisdom awareness . And even if wisdom awareness is not sustained you are still knowning me directly even if you do not know that.
By staying in luminous spaceous knowningness with whatever phenomena is presenting itself is to know me directly and easily. Yes you can know me through all phenomena as well as through innermost awareness. There is the manifestation of innermost awareness as you and the manifestation of innermost awareness as everyone else, all who’s.
When all kinds of thoughts occur within the who , this is the sublime nonconceptual samdhi of who I am. All thoughts are manifestations of the whoness of me. I am not a thing I am not thingness although I manifest everything and within every who as a who. Primordial awareness manfiest both mind and body and circumstances and the who who is embodied in time and space and circumstance. The who is a place. The place of the who is a you or I.
The mind grasping and fixated can hide and lose the sense of the who. Nonetheless the who I am will still be present, I am always present wheither I am known or not. Even the grasping and fixation is none the less who I am. I am the who of all the whos. Wherever a who is, I am.
Written by Rudolph Bauer, Ph.D. A.B.P.P.
The Washington Center for Consciousness Studies .
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
Our .personal innermost awareness is our very own subjectivity . Our subjectivity is our awareness and awareness is our subjectivity. Aham ah! I am becoming who I am!. This subjectivity is not the subjectivity of the mind. Such mind based subjectivity is of mind alone. Such subjectivity is bound like I am my mind or I am my thinking function or I am my feeling function or I am my sensation function, I am memory function. This subjectivity of mind is limited and contained and is often called the ego and is locked into duality. Western phenomenology undersands that person must know the difference between their mind and their awareness. In the upadesha instructions of dzogchen there is the admonition that it is necessary to experience the difference between your awareness and your mind. In this way you can directly and easily know that your very own innermost awareness is the manifestation of primordial awareness itself. The primordial ground manfiest within us as our own awareness. Primordial awareness manifest within us as us. This self recognition can and does take place easily. This awareness is not the mind or the functions of the mind . Nonetheless the mind can be an expression of this awareness field. The essential method of dzogchen is by becoming aware of awareness we experience directly the manifestation of ground awareness, pure awareness. To know awareness as awareness is to know primordial awareness what ever the context,whatever the dimension.
In experiencing awareness we soon discover that awareness is a field whose qualities are spaceousness or emptyness, energy, light and the resonance of compassion.. The vajrajana tradition describe this field quality as dbying. Western phenomenology as expessed by later Husserl, later Heidegger and Merleau Ponty all converge on the profound field qualities of awareness. And although this awareness is not simply our body or mind, this pervasive field of awareness manifest completely within our body and mind.
This primordial awareness is not a thing, and neither is our own personal awareness a thing. Our innermost awareness is not a thing. Awareness is no thingness from which everything and anything arises. Our own personal awareness is not a thing , and from within our no thingness everything and anything can arise.No thingness is the potential space within our own awareness. Since this awareness is not a thing does not mean it does not exist. Awareness exist as who. A human being is a who, who is no thing. The who is not an entity although the
who is contained within a thing of mind and the thing of body and thingness of circumstances .Being a human being is paradoxical we are no thingness within thingness. We are not an entity within the entity of mind an body
You are a who. In knowning the who of your own awareness you can know the who in the awareness of another person. And in knowing the who in the other person you can know the who in yourself. You can love the who in the other.This recognition of whoness is the great compassion. In knowing the who whether in your self or in the other you are actually meeting and knowning and recognizing primordial awareness manifestation as who, as pure potentiality
of this singular whoness who is no thingness.. This is natural knowning of whoness in sensient beings is more often then not a prereflective knowing, a knowing that is direct without reflection and without the understanding of representational mind. We can naturally know the experience of whoness without all kinds of linguistic signifiers. The who of the mother experiences so directly and profoundly the who of the baby, and the who of the baby is brought forth by the moms experiencing the whoness within the baby as the baby. This is the process of natural realization of divinity with and as human beings.
This recognition and experience of whoness in ones self and whoness in the other is actually the experience of primordial awareness within us and within the other. As the great master of awareness Swami Muktananda so often said god dwells within you and you and see god in each other. This is divinity as primordial awareness manifesting as the world and as us.
Sometimes .we experience whoness which is no thingness as thingness..In experiencing the person as a thing whoness disappears. The structure of mind that fosters this unhappy change we will call and use the metaphor of the superego . The superego has something to do with this unhappy turn of events. There is often the transition from whoness to thingness in human experience.when we loose our sense of being in our awareness ..We can relocate our sense of being a subject within mind alone. When we are in mind alone we can be organized by the minds conscious and unconscious structure which contemporary psychology calls the superego.
When we are subsumed into structure of our mind of the superego we become a thing and all otherness becomes things. The superego is a developmental structure of judgementalness. This judgmentalness is often primitive and pervasive. The superego is preoccupied with Right and Wrong, Good and Evil , Better and Best, and Truth and Falsity.This judgmentalness splits all phenomena into the polarities just described. This judgmentalness judges everything and every person. The superego is preoccupied with security and survival and is an attempt to contain the primitive terrors of deprivation and annihilation.
The superego creates whoness into thingness.This judgmentalness permeates clericalism and fundamentalism in so many forms of human experience. The life of marriage, the life of parenting, the life of families, the life of so many human organizations such as religion, corporations, tribal life on and on. God becomes a thing, and awareness becomes a thing and all whos become things. For instance in corporations there are no whos but economic signifiers as things. In this way corporations and religions are very similar in there allegiance to superego constructions and cruelty based ethics..
THE WHO OF GNOSIS AND THE MIND OF THE JUDGEMENTALNESS
The who is the qualities of awareness...spaceousness, luminousity or clarity , compassion and energy. To know the who is to naturally bring forth compassionate perception. To know the mind of the who is not the same as knowning the who. The mind of the who can often become a thing, both the judge and judge become thingness.
Judgement can make a who into a thing. Both the who who judges the who and the who who is being judged becomes things. Groups of whos are easily be made into things. Groups of whos can easily make us into things. Some historical epochs are completely thingfields. Parents easily treat the little whos as little things.
When a person is no longer a who and everyone is a thing, then absolutely everything and anything can be done to the who things.Genocide is the killing of thingness, entire fields of whos are very bad things. So too children can become bad things in light of manical minds of judgementalness.
Psychopathicness is not simply the lack of superego as some naïve people think. In fact psychopathicness is the lack of the experience of whoness in ones self and the other. If you do not know whoness in yourself you can not know who ness in the other. Many if not most people know whoness within themselves in a particular context and then outside that context whoness disappears. Judgementalness destroys the perception of whoness in ones own self..
Whoness is space. The space of the who is the space of awareness.The greater the spaceousness the more the knowner can experience and embrace experience, all experience. Space is the great inclusiveness. The field of awareness is space,vast unbound space. If there is no space or only a tiny bit of space in the who, then the limited space of who can only experience so much, embrace so much experience. A tiny whoness is easily disturbed. The less
there is space of awareness then the more the who will depend on judgement and separates experience into good and bad, right and wrong, better and best and truth or falsity compulsively and relentlessly, and unendingly. So many whos who do not cultivate the space of their awareness and located in mind alone distance themselves from experience of everything and anything including the whoness in themselves and in others. Such whos are ambilvalent and often distance or dissociate themselves from the range of manifestation of the presencing of primordial awareness.They use the method of dissociation and divinize this dissociative approach to human experience as the virtue of detachment. This detachment reflects their ambilvalence to the range of human experience and engagement. This detachment allows the who to be neither here nor there. The who is especially afraid of the power of love and the consuming presence of love. The presence of love is the presence of the primordial ground.
The whoness is a field and the more vast the field and unbound the field then the who can directly enter the whoness of the other and experience the natural indivisibllity between the me who and the you who. The capacity of the who to extend its self is actually beyond the physical boundaries of the body. And so the whoness is in a certain way non local and can extend through space and beyond the boundaries. The place of the who can be extended and inclusive.
Sometimes whos hid themselves in solipsism and in doing so become contained and locked in whoness. And their indivisibility with all whos become only a thought or a good idea. The who has depth and breath and vast range..The range of awareness of the who is ultimately the unbound range of primordial awareness, the dharmakaya.
The superego of psychoanalysis is the languaging of a mental structure of mind that can contain the who and creates the base of who as the mind of judgementalness. The who may thinks discernment and wisdom discrimination is actually a judgement which is an act of the mind and not awareness not whoness. Actually judgment takes the person outside of whonesss ever so briefly and subtly. To be in whoness is actually to see rather directly and translucently. Whoness and gnosis are naturally in oneness. Clearly. Whoness can enter a whoness and know without distance.
The who can experience non duality. Knowning non duality is so direct that secrets and situation are unveiled directly. The whoness can experience non duality within duality. When whoness enters whoness the non duality of whoness is manifest. This non duality of whoness takes place within the duality of circumstances and differentiated personality of mind and body within which is whoness. Ultimately realization is experience the completeness and vast of whoness.
To be a who is to be both in duality and non duality. Often a who does not know that it is in non duality. Baby whos know this easily if there is good enough circumstances. Since primoridial awareness itself is a vast who the more one becomes aware of awareness the more the whoness of universe becomes evident. All of the infinite and singular events who reflect the vast singular actuality of whoness which is primordial awareness.
The primitive affective states that are often contained and manifested within the super ego are deprivation and annihilation. And of course you can be on either side or both sides . You can be both deprived and depriving and having the terror of annihilation and imposing the terror of annihilation on another. Guilt is a sense of both. O lord I am not worthy,say but the word and my soul shall be healed. Unworthiness is actually deprivation..i am not enough and will suffer annihilation or should be annilated. The superego is not love but judgment and cruelty.The preedipal stage which is non conceptual and preverbal is deprivation and annihilation anxiety. The aedipal is at first glance achievement and accomplismnet and being in the world but i the back ground is failure ,deprivation and annihilatiion .
Religion is rather strange in that it recognizes the vast who which is great and then religion combines the knowningness of whoness with the great institutionalized superego of right and wrong. The human superego confabulates the very whoness of the big who as a big judgmental thing and makes all the little whos become things . Of course other whos become bad things who do not believe in the big who of one group of who’s .Of course religion treats awareness like a thing and so everything has to be counted...and accounted..and judged.
Religion likes and preoccupied with the death of the who.. Religion tells whos that if you mess up at death then you are in for it..A lot of escatalogical narratives are metaphors of cruely and the rage of judgementalness on the cosmological level. The realms of judgementalness of right and wrong, good and evil, better and best, truth and falsity with cruel and everlasting consequences.
Much of religion is the cultural formation of the superego...within religious tradtions There is a relentless judgmentalness.with eastern as well as western traditions. There is intrinsic tension between clericalism and shamanism, a tension between historical dogmatism and mysticism....a tension between truth as judgment and truth as revelation of Being within all beings.
THE WHONESS OF PRIMORDIAL AWARENESS AS WHO
We will use transliterations of the dzogchen trantric text The All Creating Sovereign. The text declares When the rupakaya(forms as archetypical(SAMBOGAKAY) and the dimension of flesh(NIRMANAKAYA) appears objectively ,that is the manifestation of my Being.
I am the all creating sovereign , and you self liberate yourself through me and you will be seen by my eyes. I gaze both into them and through them. When the experiences of the mind are articulated through language ,then this is the elaboration of my Being. All language indicate Being. Whether you pursue me or not this is the sound of who I am.
if you are able to sustain your experience of wisdom awareness which is remaining in awareness of awareness then original ground is experienced as presencing all the infinitely different experiences of form, sight ,sound and the sensory stimuli. And even if you are not in aware of awareness then you are still experiencing the original ground manifesting all the infiintie and different experiences. To know directly the all creating monarch is to sustain wisdom awareness . And even if wisdom awareness is not sustained you are still knowning me directly even if you do not know that.
By staying in luminous spaceous knowningness with whatever phenomena is presenting itself is to know me directly and easily. Yes you can know me through all phenomena as well as through innermost awareness. There is the manifestation of innermost awareness as you and the manifestation of innermost awareness as everyone else, all who’s.
When all kinds of thoughts occur within the who , this is the sublime nonconceptual samdhi of who I am. All thoughts are manifestations of the whoness of me. I am not a thing I am not thingness although I manifest everything and within every who as a who. Primordial awareness manfiest both mind and body and circumstances and the who who is embodied in time and space and circumstance. The who is a place. The place of the who is a you or I.
The mind grasping and fixated can hide and lose the sense of the who. Nonetheless the who I am will still be present, I am always present wheither I am known or not. Even the grasping and fixation is none the less who I am. I am the who of all the whos. Wherever a who is, I am.
Written by Rudolph Bauer, Ph.D. A.B.P.P.
The Washington Center for Consciousness Studies .
EMPTY MIND, TRANSITIONAL SPACE AND THE DISSOLVING OF SELF OBJECT FUNCTION
Self Liberation through Phenomenology and Dzochen, Essays
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
We have focused on the transmission of the field of awareness and on the extension of the field into the present, the past and the future. We have focused on cutting through methods which are forms of the methodology of the ancient Vajrakilaya. We used cutting through methods as ways of dissolving mental structures. We especially focused on the primitive superego's structuring of unhappy experience. We use various methods of awareness cutting through configurations of awareness. This is why these actions are so direct, immediate and powerful. We are using awareness to cut through the configurations of awareness.
We focused on the apparitional dimension of the Dakini. We experienced how the apparition may seem to go beyond our body boundaries and seem extrinsic to us. And yet, at the very same moment, that Dakini is the nature of your own awareness. The Dakini is not a projection of your mind, but the manifestation of primordial awareness in you, as you and your circumstances. Remembering the difference between mind and awareness is important. The Dakini is both completely within you as you, and beyond you as the world. This is the nature of the archetypical realm. The Dakini is not a function of your psychology, but is the very nature of the ontology of subjectivity and the nature of the ontology of the world. To experience this apparition is to be open or privy to the anima, the anima mundi. Psyche! You and I live in psyche. And, if you are open experientially to that dimension of actuality you are very, very lucky. The task is becoming what you are, Aham Ah. And so, you become the apparitional. This is a path of completion for you, but not necessarily for the person next to you. In time, you see through the eyes and feel through the hands of the Dakini.
Tat tvam asi. You are that. The symbolic realm of the great compassion is available for you, for your protection and actually the protection of others. This apparitional dimension will help you to go beyond your mind and the superego structuring of experience which enslaves you and those around you.
I have spoken about not having teachers in your mind, nor having father and mother in your mind. This is important in your liberation from being in the mental drama of the eternal family and freeing yourself from childhood states of mind. This does not mean you do not love your father and your mother. It does not mean you do not love your teachers. It simply means you do not always locate them in the representational sphere of mind. This mentalization encloses the relational experience within the representational mind alone. Relational experience can be situated in the vast field of awareness.
I will make a commentary from the point of view of the self object function. The self objects are actually those others who help us sustain self. This self object function, this very personal function of having another help us by holding and resonating to our sense of self, is so important. The self object begins in the beginnings of life and manifests through various developmental periods. The self object function appears and reappears over time and throughout time. In the beginning and for some time , the self object is external and gross, and can be both in the real or in the symbolic realm. By gross I mean physical, such as real person or real animal, or real apparitional being. Then, slowly but surely, the self object function of that person or situation is becoming internalized. In the deepening and in the owning of the self object function, the self object and the function become more subtle and more internal. Eventually, the self object function becomes the self, itself. The self object becomes immanent to and within the self, itself. The self object function is the nature of awareness itself. You release the configurations of the self object function. Your awareness is the self and that which holds and sustains self. Timing is completely important in this endeavor. And so, I have no mother and father in my mind; I have no teachers in my mind. I have gratitude. Gratitude sustains the self object function within your self as your self. Idealization is useful to a point and then becomes containing, and keeps you a child. Lama Tharchin Rinpoche spoke so beautifully on the death of his guru and about what his developmental task was at that moment. Dissolving the self object function results in empty mind and fullness of awareness.
I will now speak about the same and similar function through the language of Winnicott. Winnicott spoke about the function of the personal mother and how necessary this function is for a child to become a person. He also described how the personal mother dissolves and becomes the environmental mother. The experience transforms from the experience of the personal mother to the experience of the environmental mother, meaning the world or aspects of the world as mother. You can see this confidence in persons who have made this transition from good enough mother to the environmental mother, from object focus to being in the world within its infinite horizons. By world, I do not mean physical earth, but the world as the being of Being itself. Winnicott describes the capacity to enter transitional space and to live within the transitional space and transitional relatedness with its freedom and generosity of spirit. Transitional space, the intermediate area of experience, is free of superego domination. The transitional space transforms and is no longer simply within me and my body. This intermediate state, this place of potential space, becomes the space I live in and dwell within. The transitional space unfolds from interiority within me to the very space of my life. From dwelling within the transitional arena within my self and transforming into wherever I am, I live in the transitional dimension. Transitional is not simply within me but becomes the mode of the being of the world. This, of course, gives freedom to be present and to keep moving within the freedom of transitional relatedness.
To free your self from the objects within in your mind allows the very objects, in actuality, to become the field of awareness. In death, the objects of your mind become the field of awareness. In death, the object of your relatedness become the field of awareness, the sea of awareness.
The object or person in your mind dissolves into the sea of awareness. The teachers in your mind dissolve into the sea of awareness, the field of awareness. They are no longer objects of your mind, interiorized pictures or memory, but the actuality of the field of awareness. When
you feel the awareness field you are feeling within the awareness field their traces unfolding their wonderful support. But, they are not in your mind unless you bring them forth. Where are they? They are the very field of awareness itself.
Within your awareness they are of the nature of awareness itself.
And so you live in awareness and live in the humanness of awareness, which is the Buddha. You are free within the spaciousness of your mind. In doing so you are more free of psychology and live within the cosmological view. Sometimes people do not live in the field of awareness, which is infinite in its horizons, and confuse the generational field with the field of awareness. And so they are forever limited within the generational field.
Ultimately, representational becomes the non conceptual. The mind becomes the field. You want to live in the field and not the mind. In dissolving the mirrors of your mind, the field of awareness becomes the mirror of its own self. Immanence mirroring immanence.
Written by Rudolph Bauer, Ph.D. A.B.P.P.
The Washington Center for Consciousness Studies
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
We have focused on the transmission of the field of awareness and on the extension of the field into the present, the past and the future. We have focused on cutting through methods which are forms of the methodology of the ancient Vajrakilaya. We used cutting through methods as ways of dissolving mental structures. We especially focused on the primitive superego's structuring of unhappy experience. We use various methods of awareness cutting through configurations of awareness. This is why these actions are so direct, immediate and powerful. We are using awareness to cut through the configurations of awareness.
We focused on the apparitional dimension of the Dakini. We experienced how the apparition may seem to go beyond our body boundaries and seem extrinsic to us. And yet, at the very same moment, that Dakini is the nature of your own awareness. The Dakini is not a projection of your mind, but the manifestation of primordial awareness in you, as you and your circumstances. Remembering the difference between mind and awareness is important. The Dakini is both completely within you as you, and beyond you as the world. This is the nature of the archetypical realm. The Dakini is not a function of your psychology, but is the very nature of the ontology of subjectivity and the nature of the ontology of the world. To experience this apparition is to be open or privy to the anima, the anima mundi. Psyche! You and I live in psyche. And, if you are open experientially to that dimension of actuality you are very, very lucky. The task is becoming what you are, Aham Ah. And so, you become the apparitional. This is a path of completion for you, but not necessarily for the person next to you. In time, you see through the eyes and feel through the hands of the Dakini.
Tat tvam asi. You are that. The symbolic realm of the great compassion is available for you, for your protection and actually the protection of others. This apparitional dimension will help you to go beyond your mind and the superego structuring of experience which enslaves you and those around you.
I have spoken about not having teachers in your mind, nor having father and mother in your mind. This is important in your liberation from being in the mental drama of the eternal family and freeing yourself from childhood states of mind. This does not mean you do not love your father and your mother. It does not mean you do not love your teachers. It simply means you do not always locate them in the representational sphere of mind. This mentalization encloses the relational experience within the representational mind alone. Relational experience can be situated in the vast field of awareness.
I will make a commentary from the point of view of the self object function. The self objects are actually those others who help us sustain self. This self object function, this very personal function of having another help us by holding and resonating to our sense of self, is so important. The self object begins in the beginnings of life and manifests through various developmental periods. The self object function appears and reappears over time and throughout time. In the beginning and for some time , the self object is external and gross, and can be both in the real or in the symbolic realm. By gross I mean physical, such as real person or real animal, or real apparitional being. Then, slowly but surely, the self object function of that person or situation is becoming internalized. In the deepening and in the owning of the self object function, the self object and the function become more subtle and more internal. Eventually, the self object function becomes the self, itself. The self object becomes immanent to and within the self, itself. The self object function is the nature of awareness itself. You release the configurations of the self object function. Your awareness is the self and that which holds and sustains self. Timing is completely important in this endeavor. And so, I have no mother and father in my mind; I have no teachers in my mind. I have gratitude. Gratitude sustains the self object function within your self as your self. Idealization is useful to a point and then becomes containing, and keeps you a child. Lama Tharchin Rinpoche spoke so beautifully on the death of his guru and about what his developmental task was at that moment. Dissolving the self object function results in empty mind and fullness of awareness.
I will now speak about the same and similar function through the language of Winnicott. Winnicott spoke about the function of the personal mother and how necessary this function is for a child to become a person. He also described how the personal mother dissolves and becomes the environmental mother. The experience transforms from the experience of the personal mother to the experience of the environmental mother, meaning the world or aspects of the world as mother. You can see this confidence in persons who have made this transition from good enough mother to the environmental mother, from object focus to being in the world within its infinite horizons. By world, I do not mean physical earth, but the world as the being of Being itself. Winnicott describes the capacity to enter transitional space and to live within the transitional space and transitional relatedness with its freedom and generosity of spirit. Transitional space, the intermediate area of experience, is free of superego domination. The transitional space transforms and is no longer simply within me and my body. This intermediate state, this place of potential space, becomes the space I live in and dwell within. The transitional space unfolds from interiority within me to the very space of my life. From dwelling within the transitional arena within my self and transforming into wherever I am, I live in the transitional dimension. Transitional is not simply within me but becomes the mode of the being of the world. This, of course, gives freedom to be present and to keep moving within the freedom of transitional relatedness.
To free your self from the objects within in your mind allows the very objects, in actuality, to become the field of awareness. In death, the objects of your mind become the field of awareness. In death, the object of your relatedness become the field of awareness, the sea of awareness.
The object or person in your mind dissolves into the sea of awareness. The teachers in your mind dissolve into the sea of awareness, the field of awareness. They are no longer objects of your mind, interiorized pictures or memory, but the actuality of the field of awareness. When
you feel the awareness field you are feeling within the awareness field their traces unfolding their wonderful support. But, they are not in your mind unless you bring them forth. Where are they? They are the very field of awareness itself.
Within your awareness they are of the nature of awareness itself.
And so you live in awareness and live in the humanness of awareness, which is the Buddha. You are free within the spaciousness of your mind. In doing so you are more free of psychology and live within the cosmological view. Sometimes people do not live in the field of awareness, which is infinite in its horizons, and confuse the generational field with the field of awareness. And so they are forever limited within the generational field.
Ultimately, representational becomes the non conceptual. The mind becomes the field. You want to live in the field and not the mind. In dissolving the mirrors of your mind, the field of awareness becomes the mirror of its own self. Immanence mirroring immanence.
Written by Rudolph Bauer, Ph.D. A.B.P.P.
The Washington Center for Consciousness Studies
HEIDEGGER ON BECOMING SELF LIBERATED THROUGH THE MANIFESTATION OF APPEARANCE
Self Liberation through Phenomenology and Dzogchen, Essays
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
There is similarity of the theme of becoming self liberated through the manifestation of appearance in both dzogchen and Heideggarian phenomenology. There is this similarity between the dzogchen meditative awareness tradition as articulated by the 14th century Tibetan master Longchenpa and the phenomenologist of 20th century philosophy Martin Heidegger. This paper will speak to Heidegger’s understanding of Being manifesting the appearance of phenomena and the corresponding self liberation.
Richard Capobianco in his text Engaging Heidegger describes how Ereignis is another name for Being itself. Ereignis means in essence manifestation or manifesting. Heidegger is focused on Being as Ereignis. Being and manifestation are the same. There is this manifestation of the temporal spatial emerging of beings in their beingness and the spontaneously presencing of what is present. Being is the pure giving of what is given. The giveness of phenomena of appearance. Beyond this giveness of appearance there is the giveness of pure openness. The phenomenological openess is what is within the Dzogchen tradition described as dharmakaya or ground of being or emptiness. This dharmakaya or ground of being is not a thing or an entity. Through this no-thingness everything and anything arises.
Being itself is not a being. Being is the manifesting or is the givingness of Beingness to beings. Being brings beings forth into actuality. Being manifests beings, Being manifests appearance and phenomena. Being conceals itself in its revelation. Being both conceals and reveals itself as aletheia. To understand Being in itself and of itself is to understand Being without beings. This Being is no-thingness and this no-thingess is the manifestating of phenomena and the appearance of phenomena. The appearance of beings and all things is the manifestation of no- thingness which is the base as Being and the base of beings. The very character of Being is the manifestation of beings coming into Being. The beingness of Being brings forth beings into their beingness. There is this emerging and self-arising of Being as beings and the appearing of beings or presencing of beings. The nature of Being is shared by all beings and things.
Within all beings there is difference and oneness at the same time. There is the duality of infinite singular beings and the nonduality of Being manifesting with and through all the beings. Being is the unconcealing and the revelation of the presencing of beings. Being allows beings to come

Heidegger: On Becoming Self Liberated Through the Manifestation of Appearance By Rudolph Bauer, Ph.D A.B.P.P.
into presence. Being gives beingness to beings. To experience a being is to experience the nature of Being itself manifesting within and as a being. Being is the ground of beings and the source of the beingness of all beings and things. To experience the being of a being is to experience the beingness of Being itself.
Heidegger’s understanding is similar to dzogchen in that Heidegger is emphasizing the giving or the manifesting of presence of Being as beings. This manifestation is the manifestation of the ground of being becoming beings. Heidegger in his seminar Time and Being focuses our attention not only what is present (the being of the phenomena in its sheer presence is Beingness) but focuses us on the experiencing and the perceiving of the pure coming into presence itself. This Being (dharmakaya) is manifesting beings. The manifestation is the nature of the ground of being and this manifestation allows beings and Being to be of the same nature although there is difference in that Being is not a being. This experience of manifesting is the dynamic of liberation.
There is this unceasing movingness of all things into and out of presence. This appearing and disappearing of phenomena is the very manifestion of nature of the ground of Being. The nature of the ground is both revealing and manifesting as well as disappearing and concealing. The ground is both illuminating and obscuring. The ground of Being gives and brings beings into appearing as presence. We have this capacity to experience beings both as subjects and objects. We can experience individuals in their separateness and we have the capacity to experience beings within the manifestation of the ground manifesting them. We can experience manifesting. The ground gives what is present in its presentness. What manifest itself in the inner beingness of beings is Being itself. In experiencing the manifestation we can experience the nonduality of BEING indivisble within the duality of the beings
This aletheia is the ever prevailing power of the presence of all beings and things becoming and disappearing. There is this temporal showing or shining forth of beings and things. There is this manifesting and opening and shining forth of beings to us. Just as being is manifesting so beings are themselves manifested by Being itself. Being is manifested both as the being and the beings activity. Being is manifested activity. The presence of things is beyond the things meaning to us. All things show themselves to us and are nonconceptually more to us then their signified meaning. Presence is beyond signified meaning.
The radiance of Being manifesting beings and within beings is an intimate aspect of Heidegger’s phenomenology of manifestation. Capobianco describes this radiance of manifestation using Heidegger’s commentary on Holderin on Natures Gleaming. The first line of the Holderin’s poem is “Natures gleaming is higher revealing”. This theme of light reflects Heidegger, understands light and space as qualities of Being and its manifestations.
Heidegger and Holderlin loved the word glanzen. The word glanzen means shining, glistening, glimmering, glittering, glowing. Nature (Being) does not simply shine it gleams. This gleaming is a luminous revealing and appearing. Nature brings everything into being and presence. Everything manifest to us as nature as Being. Within presencing the presencing is shining,
Heidegger: On Becoming Self Liberated Through the Manifestation of Appearance By Rudolph Bauer, Ph.D A.B.P.P.
gleaming and glimmering. This is the radiance of appearance, the radiance of the manifestation of appearing.
For Heidegger Being is manifestation. Nature which is oneness or nondual is simply Being unfolding and manifesting all beings. Being is manifesting itself as singular individual discrete things. Being manifests to us within and as singular beings. Nature or Being shows itself as a being, as singular. We experience nature and being through the way we see things and into things. Being manifests itself through the phenomena of beings. Through the very presencing of beings we experience the presencing of Being itself. Nature or Being is the splendor that infuses everything. The seeing of nature is different than the seeing of things. We see the nature of Being in the singularity of a being. Presencing presences itself as within singular presences. Being which is no-thingness is manifesting things and beings. Being in itself can be unapparent. Through appearance within awareness Being becomes apparent. This means that Being is not a being and yet Being is indivisible from all beings. Being is the no-thingness that shines out brightly to those who can see the manifestation of being as Being itself.
To be able to see or gaze through all that is present, in all of its luster and to be able to experience the source of all that is present, presenting itself, self presencing is self liberation.
To gaze into the very source of all things and beings,and to gaze into the manifesting of everything and anything is self liberation. This is the becoming of manifesting which is liberation. This naturalnesss of the unfolding of all things and beings, which the ancient Greeks called phusis is the rising and receding of all that is present in its presencing and absencing.
There is unceasing radiance of what is manifesting as unique is gleaming of pure giving and letting. In every human being there is an abiding awareness of the emergence of all beings and all the whos .This vivid presence of the unfolding of presencing, this gleaming of nature is all whos gleam.
Being brings beings into presence. It is not simply the presence of the being which draws one attention but the presencing of the being coming into presence. Our attentnion is not simply focused on what is present (the being) in its sheer presence but gazing into seeing into the pure coming into presence itself. Being is without a being. One stands before Being as Being. Through beings we enter Being itself. Through experiencing the manifesting of beings we, as whos, experience Being itself through beings.
There is this movingness of whos and beings and things in and out of presence. There is a movingness in Greek language that allows this to be heard and seen more easily. We can easily see beings as inert and static objects or entities fixed, for the subject also is fixed and fixated. When we focus on the ground, the temporal ground out of which beings manifest, and this is the manifesting of what is presenting. What shows itself is the manifesting, and what is manifesting is the inner empowering of beings namely Being itself.
Heidegger: On Becoming Self Liberated Through the Manifestation of Appearance By Rudolph Bauer, Ph.D A.B.P.P.
To experience the field of awareness is to experience the manifesting of phenomena .The more you are in the field of awareness the more able you are able to experience the manifesting of phenomena arising as field. The more you are in the awareness field the more you feel the energy of manifestation. The more you are in the field of awareness the more you experience the energy, the vibration as the shakti. The more you experience the energy the more you are experiencing the manifestation of the ground.
When you experience the pulsations, the vortexualness, the openingnness, the sublime vibrations the more you are feeling the manifestingness of the ground.
Presence to us is more than its meaning. Presence is not reducible to meaning.Being or phusis. It is the presencing of beings and things and the presencing of the who...who is not a thing, but is beingness itself.
Phusis is the emerging and letting come into presence of what is present. Phusis is self presencing of presence in infinite ways. There is this power of the emergence of all things and beings and whos, the opening and showing of all things and being to us which is the showing of Being itself as beings.
Nature as phusis is the temporal manifestation of beings in their beingness and you and I dwell in this in the midst of this manifesting and we ourselves are being manifested. Everything is not grounded in the subject..Subject is not source but is a manifestation of source. There is amazement and astonishment at the unceasing and inexhaustible giving, showing, shining, forth of all things and beings and whos. The core matter is not our meaning making but what calls forth meaning which is phusis or nature or manifestation.
In experiencing presencing of a who, or being or even a thing, you are seeing through, seeing into experience presencing itself. This presencing is the manifesting of the ground. You enter the flowing, you are the shakti, you enter the field of Being...the field is the manifesting of Being, the manifestation of shakti, the energia is the manifesting of Being, which is the field of awareness.
Written by: Rudolph Bauer, Ph.D A.B.P.P.
The Washington Center for Consciousness Studies
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
There is similarity of the theme of becoming self liberated through the manifestation of appearance in both dzogchen and Heideggarian phenomenology. There is this similarity between the dzogchen meditative awareness tradition as articulated by the 14th century Tibetan master Longchenpa and the phenomenologist of 20th century philosophy Martin Heidegger. This paper will speak to Heidegger’s understanding of Being manifesting the appearance of phenomena and the corresponding self liberation.
Richard Capobianco in his text Engaging Heidegger describes how Ereignis is another name for Being itself. Ereignis means in essence manifestation or manifesting. Heidegger is focused on Being as Ereignis. Being and manifestation are the same. There is this manifestation of the temporal spatial emerging of beings in their beingness and the spontaneously presencing of what is present. Being is the pure giving of what is given. The giveness of phenomena of appearance. Beyond this giveness of appearance there is the giveness of pure openness. The phenomenological openess is what is within the Dzogchen tradition described as dharmakaya or ground of being or emptiness. This dharmakaya or ground of being is not a thing or an entity. Through this no-thingness everything and anything arises.
Being itself is not a being. Being is the manifesting or is the givingness of Beingness to beings. Being brings beings forth into actuality. Being manifests beings, Being manifests appearance and phenomena. Being conceals itself in its revelation. Being both conceals and reveals itself as aletheia. To understand Being in itself and of itself is to understand Being without beings. This Being is no-thingness and this no-thingess is the manifestating of phenomena and the appearance of phenomena. The appearance of beings and all things is the manifestation of no- thingness which is the base as Being and the base of beings. The very character of Being is the manifestation of beings coming into Being. The beingness of Being brings forth beings into their beingness. There is this emerging and self-arising of Being as beings and the appearing of beings or presencing of beings. The nature of Being is shared by all beings and things.
Within all beings there is difference and oneness at the same time. There is the duality of infinite singular beings and the nonduality of Being manifesting with and through all the beings. Being is the unconcealing and the revelation of the presencing of beings. Being allows beings to come

Heidegger: On Becoming Self Liberated Through the Manifestation of Appearance By Rudolph Bauer, Ph.D A.B.P.P.
into presence. Being gives beingness to beings. To experience a being is to experience the nature of Being itself manifesting within and as a being. Being is the ground of beings and the source of the beingness of all beings and things. To experience the being of a being is to experience the beingness of Being itself.
Heidegger’s understanding is similar to dzogchen in that Heidegger is emphasizing the giving or the manifesting of presence of Being as beings. This manifestation is the manifestation of the ground of being becoming beings. Heidegger in his seminar Time and Being focuses our attention not only what is present (the being of the phenomena in its sheer presence is Beingness) but focuses us on the experiencing and the perceiving of the pure coming into presence itself. This Being (dharmakaya) is manifesting beings. The manifestation is the nature of the ground of being and this manifestation allows beings and Being to be of the same nature although there is difference in that Being is not a being. This experience of manifesting is the dynamic of liberation.
There is this unceasing movingness of all things into and out of presence. This appearing and disappearing of phenomena is the very manifestion of nature of the ground of Being. The nature of the ground is both revealing and manifesting as well as disappearing and concealing. The ground is both illuminating and obscuring. The ground of Being gives and brings beings into appearing as presence. We have this capacity to experience beings both as subjects and objects. We can experience individuals in their separateness and we have the capacity to experience beings within the manifestation of the ground manifesting them. We can experience manifesting. The ground gives what is present in its presentness. What manifest itself in the inner beingness of beings is Being itself. In experiencing the manifestation we can experience the nonduality of BEING indivisble within the duality of the beings
This aletheia is the ever prevailing power of the presence of all beings and things becoming and disappearing. There is this temporal showing or shining forth of beings and things. There is this manifesting and opening and shining forth of beings to us. Just as being is manifesting so beings are themselves manifested by Being itself. Being is manifested both as the being and the beings activity. Being is manifested activity. The presence of things is beyond the things meaning to us. All things show themselves to us and are nonconceptually more to us then their signified meaning. Presence is beyond signified meaning.
The radiance of Being manifesting beings and within beings is an intimate aspect of Heidegger’s phenomenology of manifestation. Capobianco describes this radiance of manifestation using Heidegger’s commentary on Holderin on Natures Gleaming. The first line of the Holderin’s poem is “Natures gleaming is higher revealing”. This theme of light reflects Heidegger, understands light and space as qualities of Being and its manifestations.
Heidegger and Holderlin loved the word glanzen. The word glanzen means shining, glistening, glimmering, glittering, glowing. Nature (Being) does not simply shine it gleams. This gleaming is a luminous revealing and appearing. Nature brings everything into being and presence. Everything manifest to us as nature as Being. Within presencing the presencing is shining,
Heidegger: On Becoming Self Liberated Through the Manifestation of Appearance By Rudolph Bauer, Ph.D A.B.P.P.
gleaming and glimmering. This is the radiance of appearance, the radiance of the manifestation of appearing.
For Heidegger Being is manifestation. Nature which is oneness or nondual is simply Being unfolding and manifesting all beings. Being is manifesting itself as singular individual discrete things. Being manifests to us within and as singular beings. Nature or Being shows itself as a being, as singular. We experience nature and being through the way we see things and into things. Being manifests itself through the phenomena of beings. Through the very presencing of beings we experience the presencing of Being itself. Nature or Being is the splendor that infuses everything. The seeing of nature is different than the seeing of things. We see the nature of Being in the singularity of a being. Presencing presences itself as within singular presences. Being which is no-thingness is manifesting things and beings. Being in itself can be unapparent. Through appearance within awareness Being becomes apparent. This means that Being is not a being and yet Being is indivisible from all beings. Being is the no-thingness that shines out brightly to those who can see the manifestation of being as Being itself.
To be able to see or gaze through all that is present, in all of its luster and to be able to experience the source of all that is present, presenting itself, self presencing is self liberation.
To gaze into the very source of all things and beings,and to gaze into the manifesting of everything and anything is self liberation. This is the becoming of manifesting which is liberation. This naturalnesss of the unfolding of all things and beings, which the ancient Greeks called phusis is the rising and receding of all that is present in its presencing and absencing.
There is unceasing radiance of what is manifesting as unique is gleaming of pure giving and letting. In every human being there is an abiding awareness of the emergence of all beings and all the whos .This vivid presence of the unfolding of presencing, this gleaming of nature is all whos gleam.
Being brings beings into presence. It is not simply the presence of the being which draws one attention but the presencing of the being coming into presence. Our attentnion is not simply focused on what is present (the being) in its sheer presence but gazing into seeing into the pure coming into presence itself. Being is without a being. One stands before Being as Being. Through beings we enter Being itself. Through experiencing the manifesting of beings we, as whos, experience Being itself through beings.
There is this movingness of whos and beings and things in and out of presence. There is a movingness in Greek language that allows this to be heard and seen more easily. We can easily see beings as inert and static objects or entities fixed, for the subject also is fixed and fixated. When we focus on the ground, the temporal ground out of which beings manifest, and this is the manifesting of what is presenting. What shows itself is the manifesting, and what is manifesting is the inner empowering of beings namely Being itself.
Heidegger: On Becoming Self Liberated Through the Manifestation of Appearance By Rudolph Bauer, Ph.D A.B.P.P.
To experience the field of awareness is to experience the manifesting of phenomena .The more you are in the field of awareness the more able you are able to experience the manifesting of phenomena arising as field. The more you are in the awareness field the more you feel the energy of manifestation. The more you are in the field of awareness the more you experience the energy, the vibration as the shakti. The more you experience the energy the more you are experiencing the manifestation of the ground.
When you experience the pulsations, the vortexualness, the openingnness, the sublime vibrations the more you are feeling the manifestingness of the ground.
Presence to us is more than its meaning. Presence is not reducible to meaning.Being or phusis. It is the presencing of beings and things and the presencing of the who...who is not a thing, but is beingness itself.
Phusis is the emerging and letting come into presence of what is present. Phusis is self presencing of presence in infinite ways. There is this power of the emergence of all things and beings and whos, the opening and showing of all things and being to us which is the showing of Being itself as beings.
Nature as phusis is the temporal manifestation of beings in their beingness and you and I dwell in this in the midst of this manifesting and we ourselves are being manifested. Everything is not grounded in the subject..Subject is not source but is a manifestation of source. There is amazement and astonishment at the unceasing and inexhaustible giving, showing, shining, forth of all things and beings and whos. The core matter is not our meaning making but what calls forth meaning which is phusis or nature or manifestation.
In experiencing presencing of a who, or being or even a thing, you are seeing through, seeing into experience presencing itself. This presencing is the manifesting of the ground. You enter the flowing, you are the shakti, you enter the field of Being...the field is the manifesting of Being, the manifestation of shakti, the energia is the manifesting of Being, which is the field of awareness.
Written by: Rudolph Bauer, Ph.D A.B.P.P.
The Washington Center for Consciousness Studies
THE REALM OF OMNIPOTENCE AND THE POWER OF AWARENESS: LACANIAN PHENOMENOLOGICAL VIEW
Self Liberation in Phenomenology and Dzogchen, Essays
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
We are focusing our Lacanian and phenomenological understanding of the superego’s domination of the perceptual field and the destruction by judgmentalness of relatedness with our self and those we love. Judgmentalness destroys whoness, destroys the person.
When you are consistently located within the superego function, the very sense of critical judgmentalness and relentless criticism minimizes our sense of innate primordial awareness. The unbound judgmentalness and critical relentlessness replaces the sense of innermost self as the base and source of our person. Superego judgmentalness destroys the sense of whoness in our self and the sense of whoness in those we love. Only the thing remains. As Lacan describes the comedy shows up. The world as thingness. The primitive affective states of deprivation anxiety and annihilation anxiety dominate our thought and action. Because deprivation anxiety is so unbearable we impose and transmit this deprivation on the one we love, on to the other. There is not enoughness. Annihilation anxiety is so unbearable we impose and transmit this annihilation on the ones we love and so death anxiety pervades and we live in dread. We are always waiting for death.
The One who Knows
The more completely you become the superego function, and are encapsulated within this primitive childhood structure , the more you experience unbound omnipotence as the one who knows, and knows and always knows. The one who knows! Knows what? Knows exactly what is right and exactly what is wrong, what is good and what is evil, what is the truth and what is false. The Pharisee mind. As Merleau Ponty describes judgmentalness forecloses the gnosis of perception, forecloses the awareness of situation, forecloses the discernment of character and discrimination of right action.
The very psyche of person , the anima dimension is sent away, exiled, and you are left in mind alone. When psyche disappears there is only mind alone. Solipsism replaces the great compassion and the ongoing continuity of relatedness or bondedness is ruptured yet again.The experiential instruction to get beyond our mind and to differentiate our mind from the sphere of awareness, allows you and I to make the shift to live within the field of awareness. To shift from being located within mind alone to being located in the
awareness of awareness allows us to enter the transitional space and to experience the nature of awareness within our self and within the other, allows us to live within the field of being, the field of being within our self and within the other. Non duality arises naturally, continuity of relatedness naturally arises and is sustained. For so many the life of relatedness is ongoing relentless rupturedness and fracturedness. This is the hell realm.
Judgmentalness is ultimately self directedness. Self hatred is unworthiness and within the domination of the superego there is the vast lack of not knowing ones own desire. When faced with the openness of the situation and freedom of the situation, we will not know what to do with our own lack of authorship and with our own lack of inspiration. Without authorship and self inspiration a vast oppositionalness arises out of this lack of self inspiration and self authorship. Ambivalence becomes the way of life , waiting is the way of life. Nothing actually happens.
When we are located within the superego function , we are in desperate need of the castle of the law and the Citadel of omnipotence .We slowly but surely become more and more compulsive, more and more fixated, more and more driven by an unknown master, never ending drivenness but for what or for whom is really not so clear, even for the one who knows.
The realm of omnipotence is so very concrete operational, so very dense, and there is so very little space, there is no play, no place of space. This concrete operational world of density of experience results in sensory overload, and the fusion or intrusion of the presymbolic concrete realm. There is a background sense of terror with this unending containment, no space. The concreteness of the situation is endlessly closed, there is no space of awareness.The space of awareness is replaced by the Judge of judgment.
In this realm of concreteness complete concreteness omnipotence reigns. There is the sense that the source of life and goodness lies outside of the self. Envy arises out of our sense of the entitlement of others and their unearned giftedness. We envy the freedom of others, and we envy their lack of burden. We envy what others are given. We envy children. Envy hates what it does not have, the hatred of the other is experienced as the hatred of the self. The hatred of the situation is experienced as hatred of the self. Just as the love of the other and the love of the situation is experienced as love of the self.
The Little Used Power of the Awareness Field!
The power of the awareness field has great and wonderful influence on the concrete mind and the concreteness of relentless judgmentalness. Primordial awareness can infuse the concrete mind. The great primordial field of the fire of awareness infuses, suffuses and dissolves, metabolizes concreteness mind and its judgments. Awareness cuts through the concreteness of mind . The energy and the light of awareness allows or brings forth the subtleness of mind and the translucidity of perception. The perception of awareness becomes more open, more apparent and more transparent. Awareness and its field infuses the mind, penetrates the mind, deconstructs the density and redundancy of thought, interrupts the repetition of thought and eventually allows thought free
2
experience. Space brings forth more space. There arises the non technical view of self and life. Emptiness of mind as space, the poetic state of spaciousness self arises.
The first and most simple method is to hold the experience of the mind and most specifically the judgmentalness of mind within the awareness state and this action brings forth the power of metabolization of thoughts, sensations and affective states. Holding the mind and the judgments of the mind within the sea of awareness dissolves the relentless criticism of childhood structure of superego. One begins to get beyond the relentless judgmentalness of right and wrong.good and evil, better and best. Empty mind appears.
Just like writing on the sea with your finger tips, the water dissolves the notation.Writing in a bowl of water with your finger tips the notation dissolves. If you have the stability of awareness and the fire like strength of awareness this dissolving takes place naturally and directly and with immediacy. The primary reason this healing event does not take place is that our judgmentalness is syntonic and not dystonic. So we must come to the conclusion that your compulsive mind, this castle of the lord superego, this king of crticalness robs us of our life of the freedom of awareness. Alas nothing will happen. The concreteness of mind forecloses the felt field of awareness. The judgmentalness of mind forecloses the field of awareness and we are left in a presymbolic concrete state of envy aggression and omnipotent self righteousness. This ruptures of relatedness will happen repeatedly in our life with those whom we love.
We must release this demonic source of security and in doing we will bring forth what is within us..aham ah.I am becoming who I am.
The cranial vault method is a simple cutting through method with great power and results. You focus from the back of the head and focus the energy, the light to the forehead. Then you focus to the eyes. Then to the palette of the mouth. And then if you wish the throat, heart, navel.If you wish you can also focus on the throat, the heart, the navel and the perineum.
You can use the method to open the sense of space.You can focus the energy from the back of the head as if you were cutting through a paper bag. Dissolving the boundaries and opening the windows and doors into spaciousness. You are using the power of awareness, the space of awareness, the energy of awareness, the fire of awareness to cut through phenomena. Awareness cuts through awareness, cuts through the configurations of awareness. Cutting through opens phenomena so that the radiance and space of awareness shines through.
.We can use the power of the source, the innermost heart essence. The self arising of the energy and light of the heart essence through the mind wherein there is the metabolization of the mental structures and ideation. We focus the heart of awareness, the luminous energy of awareness on the configurations of our mind. We infuse our mind. We focus on the functions of the mind and it corresponding affective states including terror. Sometimes the use of the cutting through sound of phat will be a most powerful. The mantric repetition must be in the vibrational field. Short fierce cuts of awareness cutting through the configurations of awareness.
3
The primal and magical sound of Ah opens containment and opens the constrictures of contracted mind and bodily states. Ah not only arise from the mouth, but from every part of the body. You will only discover this experience by practicing the somatic Ah.
Ultimately our own integrity with primordial awareness is the doorway to self liberation. The luminous energy of the heart infuses the mind, infuses the concreteness of mind. The history of mind which is the mind itself. The mind arises out of relational history and can foreclose the transparency of awareness. The judgmentalness of the other is directly reflected within our own sense of self . Many times we attempt the unburdening of self criticism by attacking the other. There is tremendous pleasure in transmitting our own affective burdens into the other. This transmission is the most common way we unburden our affective states of pain.
The greatest method of dissolving the domination of the superego is the transmission of the absolute compassion. This transmission or this extension of our own awareness field of light and energy overcomes and suffuses judgmentalness in the most direct manner. Extension cuts through and dissolves obscurations and the obstructions of primitive mind. Extension is the transcendence of a vast generative openness that takes us beyond good and evil, love and hate, truth and falsity, right and wrong,even liking and disliking. Extension infuses the other with light and energy and infuses our own mind and body with light and energy. This is the great secret of extension. The great lama Yangthang Rinpoche spoke to this in his transmission of the absolute bodichitta. Extension focused on person or the cosmos in the present,. in the past and in the future. This takes the power of timeless awareness beyond space and time and yet within space and within time.The power of timeless awareness is infused into time bound body and time bound mind.
Since many a person do not practice this natural use of their own awareness nothing much may happen for them which can happen. Most persons rely on their mind alone or begging for help from the sky.
The method of invocation of the archetypical dimension or Sambogakaya dimension reconfigurates the mind from within the field of innate primordial awareness. The manifestation of the archetypical actions penetrates the nirmanakaya experience from with and through the Sambogakya drama of the archetypical energies and shakti’s. The cosmological deconstructs and transmutes the psychological.
The invocation of compassion as the Dakini as the mother as the anima brings forth the essence of the nature of awareness with vast amounts of energy presence. This presence of the feminine is not outside you whatsoever, but is the very nature of your awareness. This apparitional manifestation is not a projection of your mind, an idea or affect. The archetypical may be seen as apparitional and outside of us, external to us. The archetypical presence manifests through us and around us. The archetypical presence is our own primordial presence.
This knowing of this presence is a great gift and healing is directly connected with this manifestation. Naturally as this mysterious process unfolds we become the archetypical energy which becomes what we have always been. Many people who have the gift of
4
seeing archetypical apparitions do not integrate these visions of primal power into their life and mind as person.
Sometimes the apparitional can be psychologized and contained as a psychology of mind alone. This position keeps the symbolic function contained like in picture book and lacks the power of actuality. This can actually manifest as the realm of the fairies. In completing the process of apparitional life you become the mother, your own awareness is the dakini. So you can see through the eyes and feel through the hands and the body of the dakini. Without becoming the apparitional there will be distance from the great compassion.
.As the great Siddha Tilopa said look into the mirror of your mind , into mysterious realm of the Dakini
Written by Rudolph Bauer, Ph.D. A.B.P.P.
The Washington Center for Consciousness Studies
By Rudolph Bauer, Phd Wed, Oct 23, 2013 Rudolph Bauer Ph.D., Author
We are focusing our Lacanian and phenomenological understanding of the superego’s domination of the perceptual field and the destruction by judgmentalness of relatedness with our self and those we love. Judgmentalness destroys whoness, destroys the person.
When you are consistently located within the superego function, the very sense of critical judgmentalness and relentless criticism minimizes our sense of innate primordial awareness. The unbound judgmentalness and critical relentlessness replaces the sense of innermost self as the base and source of our person. Superego judgmentalness destroys the sense of whoness in our self and the sense of whoness in those we love. Only the thing remains. As Lacan describes the comedy shows up. The world as thingness. The primitive affective states of deprivation anxiety and annihilation anxiety dominate our thought and action. Because deprivation anxiety is so unbearable we impose and transmit this deprivation on the one we love, on to the other. There is not enoughness. Annihilation anxiety is so unbearable we impose and transmit this annihilation on the ones we love and so death anxiety pervades and we live in dread. We are always waiting for death.
The One who Knows
The more completely you become the superego function, and are encapsulated within this primitive childhood structure , the more you experience unbound omnipotence as the one who knows, and knows and always knows. The one who knows! Knows what? Knows exactly what is right and exactly what is wrong, what is good and what is evil, what is the truth and what is false. The Pharisee mind. As Merleau Ponty describes judgmentalness forecloses the gnosis of perception, forecloses the awareness of situation, forecloses the discernment of character and discrimination of right action.
The very psyche of person , the anima dimension is sent away, exiled, and you are left in mind alone. When psyche disappears there is only mind alone. Solipsism replaces the great compassion and the ongoing continuity of relatedness or bondedness is ruptured yet again.The experiential instruction to get beyond our mind and to differentiate our mind from the sphere of awareness, allows you and I to make the shift to live within the field of awareness. To shift from being located within mind alone to being located in the
awareness of awareness allows us to enter the transitional space and to experience the nature of awareness within our self and within the other, allows us to live within the field of being, the field of being within our self and within the other. Non duality arises naturally, continuity of relatedness naturally arises and is sustained. For so many the life of relatedness is ongoing relentless rupturedness and fracturedness. This is the hell realm.
Judgmentalness is ultimately self directedness. Self hatred is unworthiness and within the domination of the superego there is the vast lack of not knowing ones own desire. When faced with the openness of the situation and freedom of the situation, we will not know what to do with our own lack of authorship and with our own lack of inspiration. Without authorship and self inspiration a vast oppositionalness arises out of this lack of self inspiration and self authorship. Ambivalence becomes the way of life , waiting is the way of life. Nothing actually happens.
When we are located within the superego function , we are in desperate need of the castle of the law and the Citadel of omnipotence .We slowly but surely become more and more compulsive, more and more fixated, more and more driven by an unknown master, never ending drivenness but for what or for whom is really not so clear, even for the one who knows.
The realm of omnipotence is so very concrete operational, so very dense, and there is so very little space, there is no play, no place of space. This concrete operational world of density of experience results in sensory overload, and the fusion or intrusion of the presymbolic concrete realm. There is a background sense of terror with this unending containment, no space. The concreteness of the situation is endlessly closed, there is no space of awareness.The space of awareness is replaced by the Judge of judgment.
In this realm of concreteness complete concreteness omnipotence reigns. There is the sense that the source of life and goodness lies outside of the self. Envy arises out of our sense of the entitlement of others and their unearned giftedness. We envy the freedom of others, and we envy their lack of burden. We envy what others are given. We envy children. Envy hates what it does not have, the hatred of the other is experienced as the hatred of the self. The hatred of the situation is experienced as hatred of the self. Just as the love of the other and the love of the situation is experienced as love of the self.
The Little Used Power of the Awareness Field!
The power of the awareness field has great and wonderful influence on the concrete mind and the concreteness of relentless judgmentalness. Primordial awareness can infuse the concrete mind. The great primordial field of the fire of awareness infuses, suffuses and dissolves, metabolizes concreteness mind and its judgments. Awareness cuts through the concreteness of mind . The energy and the light of awareness allows or brings forth the subtleness of mind and the translucidity of perception. The perception of awareness becomes more open, more apparent and more transparent. Awareness and its field infuses the mind, penetrates the mind, deconstructs the density and redundancy of thought, interrupts the repetition of thought and eventually allows thought free
2
experience. Space brings forth more space. There arises the non technical view of self and life. Emptiness of mind as space, the poetic state of spaciousness self arises.
The first and most simple method is to hold the experience of the mind and most specifically the judgmentalness of mind within the awareness state and this action brings forth the power of metabolization of thoughts, sensations and affective states. Holding the mind and the judgments of the mind within the sea of awareness dissolves the relentless criticism of childhood structure of superego. One begins to get beyond the relentless judgmentalness of right and wrong.good and evil, better and best. Empty mind appears.
Just like writing on the sea with your finger tips, the water dissolves the notation.Writing in a bowl of water with your finger tips the notation dissolves. If you have the stability of awareness and the fire like strength of awareness this dissolving takes place naturally and directly and with immediacy. The primary reason this healing event does not take place is that our judgmentalness is syntonic and not dystonic. So we must come to the conclusion that your compulsive mind, this castle of the lord superego, this king of crticalness robs us of our life of the freedom of awareness. Alas nothing will happen. The concreteness of mind forecloses the felt field of awareness. The judgmentalness of mind forecloses the field of awareness and we are left in a presymbolic concrete state of envy aggression and omnipotent self righteousness. This ruptures of relatedness will happen repeatedly in our life with those whom we love.
We must release this demonic source of security and in doing we will bring forth what is within us..aham ah.I am becoming who I am.
The cranial vault method is a simple cutting through method with great power and results. You focus from the back of the head and focus the energy, the light to the forehead. Then you focus to the eyes. Then to the palette of the mouth. And then if you wish the throat, heart, navel.If you wish you can also focus on the throat, the heart, the navel and the perineum.
You can use the method to open the sense of space.You can focus the energy from the back of the head as if you were cutting through a paper bag. Dissolving the boundaries and opening the windows and doors into spaciousness. You are using the power of awareness, the space of awareness, the energy of awareness, the fire of awareness to cut through phenomena. Awareness cuts through awareness, cuts through the configurations of awareness. Cutting through opens phenomena so that the radiance and space of awareness shines through.
.We can use the power of the source, the innermost heart essence. The self arising of the energy and light of the heart essence through the mind wherein there is the metabolization of the mental structures and ideation. We focus the heart of awareness, the luminous energy of awareness on the configurations of our mind. We infuse our mind. We focus on the functions of the mind and it corresponding affective states including terror. Sometimes the use of the cutting through sound of phat will be a most powerful. The mantric repetition must be in the vibrational field. Short fierce cuts of awareness cutting through the configurations of awareness.
3
The primal and magical sound of Ah opens containment and opens the constrictures of contracted mind and bodily states. Ah not only arise from the mouth, but from every part of the body. You will only discover this experience by practicing the somatic Ah.
Ultimately our own integrity with primordial awareness is the doorway to self liberation. The luminous energy of the heart infuses the mind, infuses the concreteness of mind. The history of mind which is the mind itself. The mind arises out of relational history and can foreclose the transparency of awareness. The judgmentalness of the other is directly reflected within our own sense of self . Many times we attempt the unburdening of self criticism by attacking the other. There is tremendous pleasure in transmitting our own affective burdens into the other. This transmission is the most common way we unburden our affective states of pain.
The greatest method of dissolving the domination of the superego is the transmission of the absolute compassion. This transmission or this extension of our own awareness field of light and energy overcomes and suffuses judgmentalness in the most direct manner. Extension cuts through and dissolves obscurations and the obstructions of primitive mind. Extension is the transcendence of a vast generative openness that takes us beyond good and evil, love and hate, truth and falsity, right and wrong,even liking and disliking. Extension infuses the other with light and energy and infuses our own mind and body with light and energy. This is the great secret of extension. The great lama Yangthang Rinpoche spoke to this in his transmission of the absolute bodichitta. Extension focused on person or the cosmos in the present,. in the past and in the future. This takes the power of timeless awareness beyond space and time and yet within space and within time.The power of timeless awareness is infused into time bound body and time bound mind.
Since many a person do not practice this natural use of their own awareness nothing much may happen for them which can happen. Most persons rely on their mind alone or begging for help from the sky.
The method of invocation of the archetypical dimension or Sambogakaya dimension reconfigurates the mind from within the field of innate primordial awareness. The manifestation of the archetypical actions penetrates the nirmanakaya experience from with and through the Sambogakya drama of the archetypical energies and shakti’s. The cosmological deconstructs and transmutes the psychological.
The invocation of compassion as the Dakini as the mother as the anima brings forth the essence of the nature of awareness with vast amounts of energy presence. This presence of the feminine is not outside you whatsoever, but is the very nature of your awareness. This apparitional manifestation is not a projection of your mind, an idea or affect. The archetypical may be seen as apparitional and outside of us, external to us. The archetypical presence manifests through us and around us. The archetypical presence is our own primordial presence.
This knowing of this presence is a great gift and healing is directly connected with this manifestation. Naturally as this mysterious process unfolds we become the archetypical energy which becomes what we have always been. Many people who have the gift of
4
seeing archetypical apparitions do not integrate these visions of primal power into their life and mind as person.
Sometimes the apparitional can be psychologized and contained as a psychology of mind alone. This position keeps the symbolic function contained like in picture book and lacks the power of actuality. This can actually manifest as the realm of the fairies. In completing the process of apparitional life you become the mother, your own awareness is the dakini. So you can see through the eyes and feel through the hands and the body of the dakini. Without becoming the apparitional there will be distance from the great compassion.
.As the great Siddha Tilopa said look into the mirror of your mind , into mysterious realm of the Dakini
Written by Rudolph Bauer, Ph.D. A.B.P.P.
The Washington Center for Consciousness Studies
Thursday, July 18, 2013
Outside The Window
FRIDAY, JULY 22, 2011
Outside the Window
I’d like to tell you a little story that is true....
One day, I had completely exhausted all of my usual ways of entertaining myself and I still had time to fill. I had played with my dolls and colored, and God knows what else. So, I decided to sit and look out the window. The next step unfolded quite naturally. I thought that I would experiment to see what something could happen while doing nothing. Something out of nothing! I was very curious about what might happen. But, I had no idea what! So, I turned our big cushy chair around to face the window and sat in it. I decided to just look at the big maple tree in front of our house and sit in the chair. And I waited. I just gazed. I think I had enough faith and curiosity combined to just simply sit and see. I felt empty.
That was the action within non action. I was opening to a possibility. Sitting there felt satisfying enough. And, I began to explore the tree very slowly. I was aware of how clear this picture was. I saw the branches and the different shades of black and the green of the leaves. My vision took in the shape of the leaves, baby leaves and really big ones, their directions hanging on the limb, the different sizes of the branches and twigs and how they were all so unique, like snowflakes. I traced their own path to reach the sun. I was lead to discover the space between the branches and a whole new world within that space. I noticed that I was very still and actively calm. There was a sweet, warm energy flowing in my body and mind.
Then, I began to notice something very interesting. And, very exciting and new! I couldn’t think about it with my mind! I was just allowed to notice it with my experience of what was inside of me and what was outside of me. It was like the window that was separating me and the outside just opened up. And, that openness was the something! The tree and me were having the same experience of “something”! We weren’t two separate things anymore, me and the tree. The “something” that was glistening cool diamonds of light sparkling in the tree and the sky and the branches and leaves was the same cool sweet feeling moving inside my whole body. I could sense myself in the tree and the tree could sense me and we perfectly still together even though the leaves were moving. We were occupying the same space. Just open light and love together, in this endless moment of pure awareness and being. It was all around me, in me, outside of me .and it was all the same. The tree was alive in me. It was in my eyes, my hair, my arms, my whole body, and I was inside of the branches and the trunk and the leaves and all the never-ending spaces in between. One becoming two and two becoming one.
When I experienced this, I felt so happy. I was amazed and very satisfied to know that there really was something in nothing, and that my question had been answered. I was very happy to be alive and grateful to know the secret living in the tree and in me. I didn’t quite know what to do with this information, but there was a completion in just knowing it. I saw the tree , went through it and found the sky on the other side. It was emptiness and it was fullness, simultaneously. Then, I heard my mother call me for lunch.
Written by Karen Ferguson
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