Read Online Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy by Tenzin Wangyal Rinpoche - Free Book Online Page A
Authors: Tenzin Wangyal Rinpoche
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joy of being. It is not the joy of accomplishing or the joy of having or the excitement or expectation of having. You are, and at this point you know you are, therefore you are joyful. You are joy. You don’t have to feel joy because you are joy. You don’t have to look for joy because you are joy. You don’t even try to give joy because you are giving already. You don’t have to share because you are already giving by being. The more you try to give, the less you are able to give. The more you are , the more you give. You are fully present. You are that bliss; you are that joy; you have that recognition and you don’t have to try to do anything. That sense of joy is where we go for refuge. It is possible that we might not have connected with such joy, or we might only have glimpsed the experience, but nevertheless it exists in us. Therefore, we take refuge in the presence of joy in us.
The result of taking refuge is certainty and confidence, inner peace, and the abundance of positive qualities. Deep confidence means that you are that stillness, you are that silence, you are that spaciousness. Genuine confidence does not come from our thoughts. It is not an internal cheering section saying, “Yes, you are good enough, you are loved, you are great, you are going to win.” Confidence comes from the realization that there is nothing to lose. That is true strength, strength that does not come from hope as opposed to fear. Hope and fear are the food of ego. When you experience deep confidence, you are free of hope and fear. No matter what you encounter in life, you don’t lose what you are. If you are still, you become that fully; if you hear silence, you become that completely; if you recognize spaciousness, you are that inseparably. In this way we overcome the root of the suffering of our pain body; we overcome the three poisons of aversion, attachment, and ignorance; and we achieve the three bodies of emptiness, light, and bliss. The realization of these three bodies is the fruit of meditation, and the fruit is already in us.
Since the fruit or result is already in us, it is important to emphasize that you don’t make the result, but you discover the presence of the result. If you have to make a positive result, forget about it. It is impossible. No intelligence can make that result through any effort imagined or unimagined. It is already there, so it is a question of discovering it. This is the dzogchen view. And meditation is the path or means of recognizing that view. The conditions and challenges in everyday life are our opportunities to discover again and again the truth of the view—that each moment is complete as it is. Through becoming familiar with your natural mind, you gain complete confidence in the presence of the three enlightened bodies—the body of emptiness, body of light, and body of great bliss—in yourself.
In contrast to recognizing these three bodies of refuge in ourselves, our ordinary mind is most familiar with the pain body, pain speech, and the pain mind. Often we not only experience pain, we feel we are pain. We identify with pain, and we are not even aware we are identifying with pain. We may try to love our spouse or children, but are not really able to truly love or share joy because we don’t feel it. And we don’t feel it because we don’t have access to the open space of being. We identify with pain or discomfort, and that is all that we experience. Still, we try to give what we don’t have. We try to give joy and end up giving sadness. We try to give love and end up giving anger or frustration. We try to open, and realize we are closing. This is stressful and effortful, and often people feel guilty because they think they should be more loving. Why is it so difficult? Because you can only give what you are connecting with in the moment. At such a time it is important to realize that rather than trying to produce a quality you don’t experience, you first need to clear the
The result of taking refuge is certainty and confidence, inner peace, and the abundance of positive qualities. Deep confidence means that you are that stillness, you are that silence, you are that spaciousness. Genuine confidence does not come from our thoughts. It is not an internal cheering section saying, “Yes, you are good enough, you are loved, you are great, you are going to win.” Confidence comes from the realization that there is nothing to lose. That is true strength, strength that does not come from hope as opposed to fear. Hope and fear are the food of ego. When you experience deep confidence, you are free of hope and fear. No matter what you encounter in life, you don’t lose what you are. If you are still, you become that fully; if you hear silence, you become that completely; if you recognize spaciousness, you are that inseparably. In this way we overcome the root of the suffering of our pain body; we overcome the three poisons of aversion, attachment, and ignorance; and we achieve the three bodies of emptiness, light, and bliss. The realization of these three bodies is the fruit of meditation, and the fruit is already in us.
Since the fruit or result is already in us, it is important to emphasize that you don’t make the result, but you discover the presence of the result. If you have to make a positive result, forget about it. It is impossible. No intelligence can make that result through any effort imagined or unimagined. It is already there, so it is a question of discovering it. This is the dzogchen view. And meditation is the path or means of recognizing that view. The conditions and challenges in everyday life are our opportunities to discover again and again the truth of the view—that each moment is complete as it is. Through becoming familiar with your natural mind, you gain complete confidence in the presence of the three enlightened bodies—the body of emptiness, body of light, and body of great bliss—in yourself.
In contrast to recognizing these three bodies of refuge in ourselves, our ordinary mind is most familiar with the pain body, pain speech, and the pain mind. Often we not only experience pain, we feel we are pain. We identify with pain, and we are not even aware we are identifying with pain. We may try to love our spouse or children, but are not really able to truly love or share joy because we don’t feel it. And we don’t feel it because we don’t have access to the open space of being. We identify with pain or discomfort, and that is all that we experience. Still, we try to give what we don’t have. We try to give joy and end up giving sadness. We try to give love and end up giving anger or frustration. We try to open, and realize we are closing. This is stressful and effortful, and often people feel guilty because they think they should be more loving. Why is it so difficult? Because you can only give what you are connecting with in the moment. At such a time it is important to realize that rather than trying to produce a quality you don’t experience, you first need to clear the
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