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During the ensuing perceptions, you perceive them with a sense of delight, but for the most part they are a solid reality.
During the ensuing certainty, whenever you embrace it with a mindful presence, you have an experience of aware emptiness, but it is accompanied by the attitude of thinking, "This is empty! This is a mental experience!"
underthetree wrote:Out of interest, did you follow ChNNR's last retreat? If so, you received direct introduction.
I would suggest downloading the Guruyoga book here: http://www.shangshungstore.org/index.php?l=product_detail&p=455. Then you'd have a complete practice to be getting on with. Having spent quite a bit of fruitful time trying to extrapolate methods etc from books for which I didn't have transmission or lung, I can report that the difference is immense.
monktastic wrote:Should I practice this anyway?
monktastic wrote:Rigpa, "ordinary mind," and "the natural state" are all called "non-dual", and are sometimes used interchangeably. But rigpa is legitimately non-dual in the sense that authentic recognition of it precludes the experience of any form of duality. The same cannot be said of "the natural state," where one is simply allowing dualities to subside by not grasping them. That's why I've been so utterly confused. The meaning of "non-dual" in those cases is very different.
Unless we look into the nature of mind we will never recognize it. But this is true only in the beginning. Once you grow more familiar with it, there is no need to look here or there, or to do anything. Recognition happens spontaneously because of being used to recognizing, to some extent. When there is a subject and object in the recognition, this is none other than dualistic mind.
The crucial difference between fruitless states of meditation and true meditation is the presence of this awake and relaxed self-awareness of the mind, because only in this state of recollection is it possible for our mind to change over from mere mental calm to intuitive insight into its own true nature.
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