Practice Material
It doesn’t exist: even buddhas do not see it.
It doesn’t not exist: it is the basis of samsara and nirvana.
No contradiction: the middle way is union.
May I know the pure being of mind, free of extremes.
Practice Material
All the matter of the world,
living and not living,
Appear as objects to my eyes.
Let me rest in the appearance of things,
without seeing them as things.
Practice Material
In these ways, all experience, appearance, sound, or thought,
Are signs that point me to know directly the nature of being.
They are solely expressions of my magnificent teacher.
In recollecting your great kindness, I pray to you.
Give me the energy to know directly the nature of all experience.
Practice Material
Whatever appearances of happiness and suffering arise,
Look at their essence and they will spontaneously subside.
This is the mahamudra of making all tastes equal
Practice Material
Now, as you experience this vague knowing in which there is no thought or movement, look at what knows that this is happening, look at what is mentally or emotionally inert, and rest there. Then you experience an awareness that is free from thought and movement, has no sense of inside or outside, and is utterly clear and transparent, like space. Experience and experiencing are not separate. Yet you are unshakeable about what you are, thinking, “This is all there is!”
Practice Material
The happiness of the three worlds disappears in a moment,
Like a dewdrop on a blade of grass.
The highest level of freedom is one that never changes.
Aim for this — this is the practice of a bodhisattva.
Article
Fear is a reactive mechanism that operates when our identity is threatened. It works to erode or dissipate attention. We move into one of the six realms and react: destroy the threat or seek revenge (hell being), grasp at safety and security (hungry ghost), focus on survival (animal), pursue pleasure as compensation (human), vie for superiority (titan), or protect status and position (god). Because we are less present to what is actually taking place, our actions are correspondingly less appropriate and less effective. We go to sleep in our beliefs and ignore the consequences of maintaining them.
Practice Material
Traditional prayers, refuge, bodhicitta, dedication, for opening and closing daily meditation sessions
Practice Material
A union with teacher (or guru yoga) practice based on Niguma, the originator of the Shangpa Kagyu tradition.
Practice Material
Verses for the practice of the four immeasurables (or the four brahmaviharas). These verses incorporate elements from Theravada, Mahayana, and Dzogchen approaches to the four immeasurables.
Practice Material
This five-step mindfulness practice developed by Thich Naht Hanh is based on the Anapanisati Sutra.
Practice Material
Pairs of verses for each of the five elements. The first verse in each pair describes the elemental reaction chain and the second one the transformation of reaction into the corresponding aspect of timeless awareness.
Practice Material
Goodness comes from this practice now done.
Let me not hold it just in me.
Let it spread to all that is known
And awaken good throughout the world.
Article
Where compassion is the wish that others not suffer, renunciation is the wish that I not suffer. What causes me to suffer? Wanting. Renunciation, then, means not so much giving up things, desires, or a way of life, but to give up desiring itself. But to do so is not so easy.
Article
In the initial stages of practice, we are consumed by thoughts. As we continue, we gradually are able to experience thoughts as thoughts, and not be distracted by them. To be a little technical, when the level of energy in the attention is higher than the level of energy in what you are experiencing, say, anger, or love, then you can experience the anger or love without getting lost in it. When you experience it that way, energy is transformed to a still higher level, making it possible for you to experience deeper levels of clarity and stillness, and also deeper levels of conditioning.
