"The recognition of the nature of mind is the only thing that we actually need – it has the power to liberate us from everything and to liberate all beings in the universe, too.
All phenomena of the external world are only the manifestations of the luminosity of our own mind and ultimately have no reality. When we allow our mind to rest in the recognition that everything that it experiences is its own projection, the separation between subject and object comes to an end. Then there is no longer anyone who grasps at something and nothing that is being grasped at – subject and object are recognized to be unreal.
In order to experience this, we allow our mind to remain in its ordinary consciousness, the awareness of the present moment, which is the deep, unchanging nature of mind itself and which is also called “timeless awareness.” That is the natural insight that arises spontaneously when in every moment we look directly at the true nature of mind.
It would be absurd to worry that we might not succeed in discovering the nature of mind, as it is already present in us. It is sufficient to look into ourselves. When our mind directs its gaze upon itself, it finds itself and understands that the seeker and the sought are not two different things. At the moment, we cannot see the nature of our mind because we do not know how we must look. The problem is not that we do not possess the capacity for doing this but that we do not look in the right way.
To become capable of recognizing the nature of mind in the way described, we have to work at relaxing deeply and letting go of all wanting, so that the natural state of mind can reveal itself. This work is the exact opposite of worldly effort, in which we strive to obtain concrete things and put ourselves into a state of strain. In the practice of Dharma, we must “strain without effort.” This does not mean that we do nothing at all and simply remain as we are, because then we would continue to reproduce the same behavior patterns that have existed in us since beginningless time. We must make an effort to purify our ego-centered tendencies and become aware of our intentions.
We must also make an effort to meditate, otherwise no awareness, no insight will arise in us. But this effort should be free of ambition and of the wish to accomplish something. In a deliberate but relaxed way, we give all of our thinking and acting a wholesome orientation. Merely having the wish to become awakened is not sufficient. But we should also not strain after it, full of tension and impatience. The crucial thing is to change our attitude of mind – everything else follows naturally.
When we become proficient in accepting the movements of our mind in a relaxed manner that is free of judgment, even when these movements are strong and lively, greater clarity and transparency will arise in our mind. To have strong thoughts and feelings is actually a good thing – provided we deal with them in the right way. If we feel uneasy when emotions come up, then evidently we are still attached to a desire for a quiet mind.
Because of this attachment, we are easily tempted to want to have a pleasant meditation, a meditation without thoughts, problems and disturbances. We desire quiet and believe that when thoughts no longer arise, our mind will feel well. As soon as this wish is stirring, we can be sure that ego-clinging dominates: our longing for personal well-being pushes itself to the fore. This attitude is called hope – hope that something good will happen to us. It blocks the mind and prevents it from being truly free."
Rinpoche, Gendun. Heart Advice from a Mahamudra Master (p. 150). Norbu Verlag. Kindle Edition.
All phenomena of the external world are only the manifestations of the luminosity of our own mind and ultimately have no reality. When we allow our mind to rest in the recognition that everything that it experiences is its own projection, the separation between subject and object comes to an end. Then there is no longer anyone who grasps at something and nothing that is being grasped at – subject and object are recognized to be unreal.
In order to experience this, we allow our mind to remain in its ordinary consciousness, the awareness of the present moment, which is the deep, unchanging nature of mind itself and which is also called “timeless awareness.” That is the natural insight that arises spontaneously when in every moment we look directly at the true nature of mind.
In seeing the nature of mind, there is nothing to “see” since it is not an object of perception. We see it without seeing anything. We know it without knowing anything.The mind recognizes itself spontaneously, in a way beyond all duality. The path that leads to this is the awareness of the present moment, free of all interference. It is an error to think that the ultimate truth is difficult to recognize. The meditation on the nature of mind is actually very easy, as we do not have to go anywhere to find this nature. No work needs to be done to produce it; no effort is required to find it. It is sufficient for us to sit down, allow our mind to rest in itself and directly look at the one who thinks that it is difficult to find the nature of mind. In that moment, we discover it directly, as it is very close and always within easy reach.
It would be absurd to worry that we might not succeed in discovering the nature of mind, as it is already present in us. It is sufficient to look into ourselves. When our mind directs its gaze upon itself, it finds itself and understands that the seeker and the sought are not two different things. At the moment, we cannot see the nature of our mind because we do not know how we must look. The problem is not that we do not possess the capacity for doing this but that we do not look in the right way.
To become capable of recognizing the nature of mind in the way described, we have to work at relaxing deeply and letting go of all wanting, so that the natural state of mind can reveal itself. This work is the exact opposite of worldly effort, in which we strive to obtain concrete things and put ourselves into a state of strain. In the practice of Dharma, we must “strain without effort.” This does not mean that we do nothing at all and simply remain as we are, because then we would continue to reproduce the same behavior patterns that have existed in us since beginningless time. We must make an effort to purify our ego-centered tendencies and become aware of our intentions.
We must also make an effort to meditate, otherwise no awareness, no insight will arise in us. But this effort should be free of ambition and of the wish to accomplish something. In a deliberate but relaxed way, we give all of our thinking and acting a wholesome orientation. Merely having the wish to become awakened is not sufficient. But we should also not strain after it, full of tension and impatience. The crucial thing is to change our attitude of mind – everything else follows naturally.
When we become proficient in accepting the movements of our mind in a relaxed manner that is free of judgment, even when these movements are strong and lively, greater clarity and transparency will arise in our mind. To have strong thoughts and feelings is actually a good thing – provided we deal with them in the right way. If we feel uneasy when emotions come up, then evidently we are still attached to a desire for a quiet mind.
Because of this attachment, we are easily tempted to want to have a pleasant meditation, a meditation without thoughts, problems and disturbances. We desire quiet and believe that when thoughts no longer arise, our mind will feel well. As soon as this wish is stirring, we can be sure that ego-clinging dominates: our longing for personal well-being pushes itself to the fore. This attitude is called hope – hope that something good will happen to us. It blocks the mind and prevents it from being truly free."
Rinpoche, Gendun. Heart Advice from a Mahamudra Master (p. 150). Norbu Verlag. Kindle Edition.
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