[…] different take on that. Ken: What’s your take? What did Nagarjuna say about trying to determine the ontological status of experience? Charles: You think Nagarjuna said something directly about that question [laughter] because you think chos [pron. chö] should be translated as “experience.” So far as I can tell, if you translate chos as […]

[…] breath is in the body. Ken: This is very good. This is exactly what I intended. I’m very glad you found that it moved you in that direction. We are a little handicapped in English because we use this word mind. And we associate the mind with the intellect and it’s something abstract. Mind, […]

[…] stable ’cause they’re dependent on the movement of energy in the system. And then at a certain point there’s a direct experience and the system changes—that’s the direct knowing. And then eventually it’s just the way you are. And that’s what those four levels refer to. What I was talking about earlier is the multiplicity […]

[…] same experiences. It indicates that you’ve joined with the situation, and there’s a seeing or a knowing that has arisen. This knowing is not intellectual. It is direct knowing and this is how it manifests in the body, in emotions, and in the mind. Thank you Kim. Okay, anybody else? Kathy? Kathy: I felt squirmy […]

[…] engaging the question “How?” is a way of exiting from the physical and emotional impact of that statement. Randye? Randye: My mind and body reacted in opposite directions. My body tightened up and closed up and my belly hardened. Ken: Right. Randye: And my mind opened and relaxed and it felt nice. And the […]

[…] present right now without trying to change or control anything. Put a complete stop to any kind of scrutiny, control. Or goal-seeking using conditioned states of mind. Direct awareness is no big deal. It doesn’t need any work. Stop trying to change or adjust it. Just let it be. Whenever conceptual thinking arises, Don’t […]

[…] that everything is non-existent, means that everything has to disappear. That’s how I know it. No, this is much more accessible than that. You come into this direct knowing, and even though things arise, you see very, very, directly that they are—to use the traditional metaphors, because they are totally appropriate— arising like reflections in […]

[…] in the not-knowing. And when we’re able to stay in the not-knowing, without grasping at anything, we come to know how things are. We come to experience directly how things are. This is total, or totality pristine awareness. And there is a sense of presence. We’re just in our experience. Not trying to make […]

[…] they start evolving and certain things. And after a while, there’s this little green thing that pokes its head above the ground. And now it starts getting direct sunlight. And that initiates other processes. A month or two later, there’s a plant there. And a couple of years later there’s a tree there and […]

[…] all want to do, is we try to understand it. But the purpose of what I am trying to do here is to point you in a direction. So, you have this outer refuge, then this inner refuge, and then this refuge at the level of mystery, which is the actual refuge. When you […]

[…] we can’t do it. But what we can do is we can say, well, it came from this, and then it’s going off, it’s going in this direction. It’s really resulting in this. And so this was the Buddha’s meditation, the night of his enlightenment, to meditate on the sequence and see that there’s […]

[…] ability, and those of low ability. So this is dbang po dman (pron. wongpo men) in Tibetan. Okay? Now, one of the things, and we’ll hit this directly in The Wisdom Experience of Ever-present Good, the way things are talked about a lot in Buddhism, is talking about different classes of people, saving all […]

[…] and third lines elicit a kind of discomfort for me because it seems awfully selfish. Ken: Yeah. Janneke: And in my experience of the practice, it isn’t directed inward. So I’m having a little bit of a strain there. Ken: Well, this particular approach to the four immeasurables actually applies the principle in mind […]

[…] Tibet. But he had not been able to answer his own spiritual questions. And so he started to study with a dzogchen teacher—which is another of the direct awareness traditions—and studied dzogchen and became quite proficient at dzogchen, but still had not answered his spiritual questions. And he then decided he would go to […]

[…] way. Let me come back to your question. Control is an illusion Ken: When you open this way, bit by bit, you will have the opportunity for direct knowing. Then you have to learn to act on that direct knowing. Larry can we do a little pushing? So this is a tai chi exercise. You […]