NAKSHATRA NOTES 1 - BASICS

Unique to Vedic astrology, the Nakshatras, or lunar constellations, are directly connected to the Moon and her myriad of expressions.

The Moon changes signs (houses) roughly every 2.3 days, taking 28 days to move through the 12 signs of the zodiac. This gives two weeks for a waxing (bright half) Moon and two weeks for a waning (dark half) Moon.

1.   Each day the moon rises at a different time and therefore with a different backdrop of the stars.

2.   For moon to return to the same backdrop of the sky and stars it takes 27 days.

3.   So they decided to divide the 360 degree sphere (the path of the moon from a starting point to back there) into 27 sections

4.   So to mark each section they looked for the brightest star in each section and name them.

The Moon is connected to our intuition, intelligence and the nature of the mind and emotions. These “Moon parts” within us are ever-changing, fickle, and correlate to the endless movement and change of the Moon. Whereas the movement of the Sun is linked to the 12 signs of the zodiac, the movement of the Moon is connected to the 27 nakshatras.

The Moon is the lord of all the nakshatras, where the Sun is the lord of all the rasis (signs). (The sun returns to the same place in the sky after 12 months/365 days. Again to mark it the key stars/constellations are named – so it would be the impact of the stars ‘through’ the Sun.

In the Vedic system of astrology, there are 27 nakshatras (though some texts refer to 28 for specific spiritual purposes) which easily divides the 360 degrees of entire zodiac into roughly 13.2 degrees of arc per nakshatra.

Nakshatras are pranic (sanskrit for life force) in their nature and show the direction of nature’s pranic flow at any given time. The nakshatras tell us where the prana is being directed, how its tendencies might manifest, and where Nature is giving her support for expression. They can be seen as natural forces (through the weather, seasons etc), as mental/emotional tendencies (how the internal landscape is functioning) or as cosmic archetypes that offer their guidance through elaborate, ancient myths and stories.

This is a unique part of Vedic astrology and a tool that is used for specifically and accurately making predictions, as well as to understand how an individual’s karma will manifest in and around them.

The nakshatras are one of my favorite parts of Vedic astrology because of their connection to the Moon and nature as well as mind and emotions. They give us a heightened sense of lunar intelligence and share her mysteries with us very intimately. Each nakshatra is ruled by a deity (a personified manifestation of its pranic existence), has at least one symbol, and also has a ruling planet as well. These connections help to further explain what the nakshatra can offer us at any given time and how it will effect us.

The most important nakshatra of the natal chart is one’s Moon nakshatra which represents our mind, intuition and emotional self. The deity will express the quality of a person’s thinking and explain their internal processing, while the symbol and planetary rulership further refines its potential.

Below is a basic understanding of each nakshatra. Look for your natal Moon nakshatra in your Jyotish chart and find it on the list below.

Asvini: Ruled by the Asvin twins, Sasra and Satya, known as the doctors of the gods. Healing, rejuvenation, Ayurveda and the creative as well as the healing arts are exemplified here. Symbol: Horse head.

Bharani: Ruled by the deity Yama, lord of death, called the “king of dharma”. He brings self-control and restraint as well as death and transformation. Symbol: Yoni (Vagina).

Krittika: Ruled by the fire of life, Agni, a sacred fire god who o ffers purification, burning, clarification and digestion. Agni’s fire brings brightness, sharpness and quickness. Symbols: Axe, scalpel, flame.

Rohini: Ruled by Lord Brahma, the god of creation who created the universe from his navel. Sometimes he is called Prajapati, lord of progeny. Creativity and culture are exemplified here. Symbol: Ox cart.

Mrigashirsha: Ruled by Soma which is the Vedic name for the Moon, lord of all the nakshatras. Friendliness, a fickle nature, creativity, comforts as well as growth, ojas, and procreative power are here. Symbol: Deer head with antlers.

Ardra: Ruled by the storm god, Rudra, born of the creator’s rage. He brings destruction, emotional upheaval, storms and natural disasters, as well as sickness. Rudra has immense strength. Symbol: Teardrop and perspiration.

Punarvasu: Ruled by Aditi, the mother of all goodness, the eternal Ma. She gives abundance, unity consciousness, compassion and unboundedness, as well as protection and guidance, learning and expansion. Symbol: Quiver of arrows.

Pushya: Ruled by Brihaspati, or priest to the gods, also known as the devaguru Jupiter. Wisdom, awareness, ritual, overcoming negative thoughts and behaviors are exemplified here. Symbol: Milk giving cow udder.

Ashlesha: Ruled by Sarpa, the serpent god who is represented by Rahu (north lunar node). Deception, overconfidence, extremes, cheating, intense research and study, as well as healing and transcendence manifest here. Symbol: Coiled serpent.

Magha: Ruled by Pitr, who is connected to the ancestors as well as father and the paternal lineage. Strong masculine energy is here, with a sense of duty and a need for ancestral connection as well as authority. Symbol: Throne room.

Purva Phalguni: Ruled by Bhaga who is connected to resources, wealth and luck. He presides over love and relationship, affection and sexual passion. Symbol: Back legs of a bed.

Uttara Phalguni: Ruled by Aryaman who offers health, bodily strength and sustenance. He presides over marriage, family and children, and is considered chief of the ancestors. Symbol: Front legs of a bed.

Hasta: Ruled by Savitr, a form of the Sun at the junction prior to dawn. He brings awareness, illumination, knowledge and insight, as well as our “waking up” and realizing. Symbol: Hand or fist.

Chitra: Ruled by Vishvakarma, the divine architect and chief of “construction” for the gods. Building and planning, construction and artistic creation, karma yoga, ornamentation, reconstruction are a part of Vishvakarma’s offerings. Symbol: Shining jewel.

Swati: Ruled by Vayu, the wind god who is connected to cosmic life force. He correlates to both the internal and external winds (or prana) as well as strength, power and movement. Symbol: Sprout, sword, coral.

Vishakha: Ruled by the dual gods, Indra and Agni, who represent both political and spiritual power. They bring alliances and support systems and exemplify “team work.” Symbol: Decorated gateway.

Anuradha: Ruled by Mitra, a form of the Sun, connected to friendship, companionship and allies. He is supportive and connected to fine detail work. Symbol: Decorated gateway.

Jyeshtha: Ruled by Indra, king of the gods. Controlling urges and the senses, as well strength, power and heroism are strong here. Symbol: Talisman, an earring.

Mula: Ruled by Nirrti, the wife of adharma (sin). She goes against Natural Law and brings destruction and uprooting with her. Symbol: Bundle of roots or lion’s tail.

Purva Ashadha: Ruled by Apas, the water goddess, connected to emotions, purification, flowing and feelings, searching and rejuvenation. Symbol: Tusk of an elephant, fan.

Uttara Ashadha: Ruled by Vishvadeva, or the “all-gods”, which are essentially the Universal Principles or Laws of Nature, personified. Dharma, nobility and good character are offered here. Symbol: Tusk of an elephant, planks of a bed.

Sravana: Ruled by Vishnu, the all-pervasive god connected to akasha (space), existing everywhere. He brings expansion, wisdom and open-mindedness. Symbol: Three footprints, trident, ear.

Dhanishta: Ruled by Vasu, who brings wealth, shining, fame and wealth. There is a connection to light, jyotish, and creativity here. Symbol: Drum.

Shatabhisha: Ruled by Varuna, the guardian of Natural Law, or universal principles. He sees everything and brings his discrimination and judgment with him, while offering punishment and repentance. Symbol: Empty circle or a charm.

Purva Bhadrapada: Ruled by Ajaikapada, which is connected to lord of the dance, Lord Shiva. Dark tantra or ritual and purification can arise here, as well as tapas and penance. Symbol: Front of a funeral cot, two faced man.

Uttara Bhadrapada: Ruled by Ahirbudhnya, or the naga, serpent god who is connected to the deep nether regions, or our subconscious mind. Naga is connected to Ketu (south lunar node) as well as unseen, hidden territory. Symbol: Back legs of a funeral cot.

Revati: Ruled by Pushan, the nourisher, who offers guidance and protection on one’s path and brings nourishment and prosperity with him. Symbol: Drum for keeping time

Nakshatra (Sanskrit: नक्षत्र, IAST: Nakṣatra) is the term for lunar mansion in Hindu astrology and Indian Astronomy. A nakshatra is one of 28 (sometimes also 27) sectors along the ecliptic. Their names are related to a prominent star or asterisms in or near the respective sectors.

The starting point for the nakshatras according to Vedas is "Kritika" (it has been argued because the Pleiades may have started the year at the time the Vedas were compiled, presumably at the vernal equinox), but, in more recent compilations, the start of the nakshatras list is the point on the ecliptic directly opposite to the star Spica called Chitrā in Sanskrit, which would be Ashvinī, an asterism that is part of the modern constellation Aries, and these compilations therefore may have been compiled during the centuries when the sun was passing through the area of the constellation Aries at the time of the vernal equinox. This version may have been called Meshādi or the "start of Aries".[1][better source needed]

In the Atharvaveda (Shaunakiya recension, hymn 19.7) a list of 28 stars or asterisms is given, many of them corresponding to the later nakshatras:[3]

Kṛitikā (the Pleiades)

Rohinī (Aldebaran)

Mrigashīrsha

Ārdrā (Betelgeuse)

Punarvasu

Pushya

Asleshā

Maghā (Regulus)

Purva phalguni

Uttara phalguni (Denebola)

Hasta

Chitrā (Spica)

Svāti (Arcturus)

Vishākhā

Anurādhā

Jyeshthā

Mūla

Purva ashadha

Uttara ashadha

Shravana

Dhanishta

Satabhishak (Sadachbia)

Purva bhadrapada

Uttara bhadrapada

Revati

Ashvini

Bharani

ON KNOWING (OR THE ULTIMATE GROUND OF RIGPA OF DZOGCHEN) - BRIHADHARANYAKA UPANISHAD

Through what, O Maitreyi, should one know the Knower?"Thus you have the instruction given to you. This much, indeed, is the means to Immortality."

-          Dialogue between Yagyavalkya and Maitrei (Brihadharanakya Upanishad)

"As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Silina  say that the organ of speech is Brahman; for what can be  attained by a person who cannot speak? But did he tell you  about its abode (body) and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  “The physical organ of speech is its abode and the akasa is its  support. It should be mediated upon as intelligence.” (Speak only when absolutely essential)

 "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Sulba  say that the vital breath is Brahman; for what can be attained by  a person who does not live? But did he tell you about its abode  and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The vital breath is its abode and the akasa is its support. It should be meditated upon as dear.(breathe in and out with the heart – emotionally)"  "What is that dearness, O Yajnavalkya?"  "It is the vital breath, Your Majesty," said Yajnavalkya. "For  the sake of that vital breath (life), O Emperor, one performs  sacrifices for him for whom they should not be performed and  accepts gifts from him from whom they should not be accepted;  nay, for the sake of the vital breath, O Emperor, one may go to  a quarter where one runs the risk of losing one’s life.  "The vital breath, O Emperor, is the Supreme Brahman. The  vital breath never deserts him who, knowing what has just been  said, meditates upon it; all beings eagerly approach him; and  being a god, he attains the gods."

Yajnavalkya said: "Let me hear what anyone among your  teachers may have told you.  "Barku, the son of Vrishna, told me that the eye is Brahman."  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Vrishna  say that the eye is Brahman; for what can be attained by a  person who cannot see? But did he tell you about its abode and  support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The eye is its abode and the akasa is its support. It should be  meditated upon as truth(not clear to me)."  "What is truth, O Yajnavalkya?"  "It is the eye, Your Majesty," said Yajnavalkya. "Verily, Your  Majesty, if one asks a person who has seen with his eyes:  ‘Have you seen?’ and he answers: ‘Yes, I have,’ then it is true.  "The eye, Your Majesty, is the Supreme Brahman.

"As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the descendant of  Bharadvaja say that the ear is Brahman; for what can be  attained by a person who cannot hear? But did he tell you about  its abode and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The ear is its abode and the akasa is its support. It should be  meditated upon as infinite."(sounds wide and far as infinite as well as increased depth)  "What is infinity, O Yajnavalkya?"  "It is the quarters, Your Majesty," said Yajnavalkya. "Verily,  Your Majesty, to whatever quarter (direction) one may go, one  never reaches its end. Hence the quarters are infinite. The  quarters, O Emperor, are the ear and the ear, O Emperor, is the  Supreme Brahman.

  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Jaa say  that the mind is Brahman; for what can be attained by a person  who has no mind? But did he tell you about its abode and  support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The mind is its abode and the akasa is its support. It should be  meditated upon as bliss."(mind resting upon Awareness as pure bliss)  "What is bliss, O Yajnavalkya?"  "It is the mind, Your Majesty," said Yajnavdkya. "Verily, Your  Majesty, with the mind a man desires and woos a woman; then  160  a son resembling him is born of her and he is the cause of bliss.  The mind, O Emperor, is the Supreme Brahman

  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Sakala  say that the heart is Brahman; for what can be attained by a  person who is without a heart? But did he tell you about its  abode and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The heart is its abode and the akasa is its support. It should be  meditated upon as stability.(one can always go back to the heart and the feeling of I am. Always THE PLACE OF STABILITY) "  "What is stability, O Yajnavalkya?"  "It is the heart," said Yajnavalkya. "Verily, Your Majesty, the  heart is the abode of all beings and the heart, Your Majesty, is  the support of all beings. The heart, O Emperor, is the Supreme  Brahman.  

Xxxxxxxxxxxxxxx

(the below passage seem to indicate the passage between Right side of heart and top of head – but with attention at the eyebrow centre)

2.    "The person who is in the right eye is named Indha (meaning Lightning/energy) . Though he  is Indha, people call him by the indirect name Indra; for the  gods are fond of indirect names and hate to be addressed  directly.  

3.    "The person who is in the left eye is his wife, Viraj (matter).  The akasa that lies within the heart is their place of union(Union of left and right eye is the eye brow centre if we squint). Their  food is the lump (pinda) of blood in the heart. Their wrap is the  net—like structure in the heart. The path on which they move  from sleep to waking is the nerve that goes upward from the  heart; it is like a hair split into a thousand 

Parts. In the body  there are nerves called hita, which are placed in the heart.  Through these the essence of our food passes as it moves on.  Therefore the subtle body (Taijasa) receives finer food than the  gross body (Vaisvanara).

To remember while eating –basically the taste and the joy of eating to be fed astral through the heart.

THE METHOD !!

Yajnavalkya called on Janaka, Emperor of Videha. He said to  himself: "I will not say anything."  But once upon a time Janaka, Emperor of Videha and  Yajnavalkya had had a talk about the Agnihotra sacrifice and  Yajnavalkya had offered him a boon. Janaka had chosen the  right to ask him any questions he wished and Yajnavalkya had  granted him the boon.  So it was the Emperor who first questioned him.  

2.    "Yajnavalkya, what serves as light for a man?"  "The light of the sun, O Emperor," said Yajnavalkya, "for with  the sun as light he sits, goes out, works and returns."  "Just so, Yajnavalkya."  

3.    "When the sun has set, Yajnavalkya, what serves as light for a  man?"  "The moon serves as his light, for with the moon as light he  sits, goes out, works and returns."  "Just so, Yajnavalkya."  

4.    "When the sun has set and the moon has set, Yajnavalkya, what  serves as light for a man?"  "Fire serves as his light, for with fire as light he sits, goes out,  works and returns."  "Just so, Yajnavalkya."  

5.    "When the sun has set, Yajnavalkya and the moon has set and  the fire has gone out, what serves as light for a man?"  "Speech (sound) serves as his light, for with speech as light he  sits, goes out, works and returns. Therefore, Your Majesty,  when one cannot see even one’s own hand, yet when a sound is  uttered, one can go there."  "Just so, Yajnavalkya."  

6.    "When the sun has set, Yajnavalkya and the moon has set and  the fire has gone out and speech has stopped, what serves as  light for a man?"  "The self, indeed, is his light, for with the self as light he sits,  goes out, works and returns."  

7.    "Which is the self?"  "This purusha which is identified with the intellect  (vijnanamaya) and is in the midst of the orgams, the self—  indulgent light within the heart (intellect). Assuming the  likeness of the intellect, it wanders between the two worlds; it  thinks, as it were and moves, as it were being identified with  dreams, it transcends this waking world, which represents the  forms of death (ignorance and its effects).  

8.    "That person (the individual self), when he is born, that is to  say, when he assumes a body, is joined with evils and when he  dies, that is to say, leaves the body, he discards those evils.  

9.    "And there are only two states for that person: the one here in  this world and the other in the next world. The third, the  intermediate, is the dream state. When he is in that intermediate  state, he surveys both states: the one here in this world and the  other in the next world. Now, whatever support he may have  for the next world, he provides himself with that and sees both  evils (sufferings) and joys.  "And when he dreams, he takes away a little of the impressions  of this all—embracing world (the waking state), himself makes  the body unconscious and creates a dream body in its place,  revealing his own brightness by his own light—and he dreams.  In this state the person becomes self—illumined.    

As one keeps an attention inside and all speaking and listening and physical activity is KEEPING AN INNER AWARENESS of the CONTENTS OF AWARENESS then some of the impressions from the Engaging with the World is taken and transformed by the Awareness and it adds to the inner body. THUS ALWAYS BE AWARE BUT WITHOUT ENGAGING WITH THE WORLD WE CANNOT GET THE IMPRESSIONS – ENGAGE but KEEP INNER AWARENESS AND KEEP TAKING THE ENERGIES. JAI SHANESHWARA ..DEAR TEACHER SHANI..!!!!

Again :

‘The effulgent infinite being (purusha), who travels alone,  makes the body insensible in sleep but himself remains awake and taking with him the luminous particles of the organs,  watches those which lie dormant. Again he comes to the  waking state.

FINAL ENCOUNTER OF MERGING WITH SELF

 "That indeed is his form—free from desires, free from evils,  free from fear. As a man fully embraced by his beloved wife  knows nothing that is without, nothing that is within, so does  this infinite being (the self), when fully embraced by the  Supreme Self, know nothing that is without, nothing that is  within.  "That indeed is his form, in which all his desires are fulfilled, in  which all desires become the self and which is free from desires  and devoid of grief.  

 "And when it appears that in deep sleep it does not know, yet it  is knowing though it does not know; for there is no cessation of  the knowing of the knower, because the knower is  imperishable. There is then, however, no second thing separate  from the knower that it could know.

 "In this state a father is no more a father, a mother is no more a  mother, the worlds are no more the worlds, the gods are no  more the gods, the Vedas are no more the Vedas. In this state a  thief is no more a thief, the killer of a noble brahmin is no more  a killer, a chandala is no more a chandala, a paulkasa is no  more a paulkasa, a monk is no more a monk, an ascetic is no  more an ascetic.  "This form of his is untouched by good deeds and untouched by  evil deeds, for he is then beyond all the woes of his heart.  

23.    "And when it appears that in deep sleep it does not see, yet it is  seeing though it does not see; for there is no cessation of the  vision of the seer, because the seer is imperishable. There is  then, however, no second thing separate from the seer that it  could see.  

24.    "And when it appears that in deep sleep it does not smell, yet it  is smelling though it does not smell; for there is no cessation of  the smelling of the smeller, because the smeller is imperishable.  There is then, however, no second thing separate from the  smeller that it could smell.  

25.    "And when it appears that in deep sleep it does not taste, yet it  is tasting though it does not taste; for there is no cessation of  the tasting of the taster, because the taster is imperishable.  There is then, however, no second thing separate from the taster  that it could taste.  

26.    "And when it appears that in deep sleep it does not speak, yet it  is speaking though it does not speak; for there is no cessation of  the speaking of the speaker, because the speaker is  imperishable. There is then, however, no second thing separate  from the speaker that it could speak about.  

27.    "And when it appears that in deep sleep it does not hear, yet it  is hearing though it does not hear; for there is no cessation of  the hearing of the hearer, because the hearer is imperishable.  There is then, however, no second thing separate from the  hearer that it could hear.   

28.    "And when it appears that in deep sleep it does not think, yet it  is thinking though it does not think; for there is no cessation of  the thinking of the thinker, because the thinker is imperishable.  There is then, however, no second thing separate from the  thinker that it could think of.  

29.    "And when it appears that in deep sleep it does not touch, yet it  is touching though it does not touch; for there is no cessation of  the touching of the toucher, because the toucher is  imperishable. There is then, however, no second thing separate  from the toucher that it could touch.  

30.    "And when it appears that in deep sleep it does not know, yet it  is knowing though it does not know; for there is no cessation of  the knowing of the knower, because the knower is  imperishable. There is then, however, no second thing separate  from the knower that it could know.  

31.    "When in the waking and dream states there is, as it were,  another, then one can see the other, then one can smell the  other, then one can speak to the other, then one can hear the  other, then one can think of the other, then one can touch the  other, then one can know the other.  

32.    "In deep sleep it becomes transparent like water, the witness,  one and without a second. This is the World of Brahman, Your  Majesty. This is its supreme attainment, this is its supreme  glory, this it its highest world, this is its supreme bliss. On a particle of this bliss other creatures live."  Thus did Yajnavalkya teach Janaka.  

--

 

"There is no enabling except with & by God"

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DZOGCHEN - SOME PURE GOLD FROM NATURAL PERFECTION OF LONGCHEMPA - POST AWAKENING TEACHINGS CLEARLY

1.    Just as dream is a part of sleep,

unreal gossamer in its arising,

so all and everything is pure mind,

never separated from it, (ONE  FABRIC)

and without substance or attribute.

2.    Experience may arise in the mind

but it is neither mind nor anything but mind; (ONE FABRIC)

3.    Just as the objective field is absent in reality,

so “the knower”—in actuality pure mind, (SO KNOWING?)

4.    In the heart-essence that is self-sprung awareness,

the absence of causality closes the abyss of samsara,

the absence of discrimination integrates samsara and nirvana,

and in the absence of glitches and veils the triple world coalesces.

5.    In total presence, the nature of mind that is like the sky,

where there is no duality, no distinction, no gradation,

there is no view nor meditation nor commitment to observe,

no diligent ideal conduct, no pristine awareness to unveil,

no training in the stages and no path to tread,

no subtle level of realization, and no final union. (HAHAHHAHAHA – THE BEST)

6.    In the absence of judgment nothing is “sacred” or “profane,”

only a one-taste matrix, like the Golden Isle;

the self-sprung nature of mind is like the clear sky,

its nature an absence beyond all expression.

7.    The actual essence, pristine rigpa,

cannot be improved upon, so virtue is profitless,

and it cannot be impaired, so vice is harmless;

in its absence of karma there is no ripening of pleasure or pain;

in its absence of judgment, no preference for samsara or nirvana;

in its absence of articulation, it has no dimension;

in its absence of past and future, rebirth is an empty notion:

who is there to transmigrate? and how to wander?

what is karma and how can it mature?

Contemplate the reality that is like the clear sky!

8.    Constantly deconstructing, investigating keenly,

not even the slightest substance can be found;

and in the undivided moment of nondual perception

we abide in the natural state of perfection. (ALL POST AWAKENING )

9.    Absent when scrutinized, absent when ignored,

not even an iota of solid matter is attested;

so all aspects of experience are always absent—

know it as nothing but magical illusion!

10. In total presence, the indeterminate nature of mind, 

lies the timeless pristine awareness of nondual perception; 

in sheer naked, noncontingent rigpa, 

lies the nondiscriminatory holistic seed; 

in the holistic transparence of zero-dimensional rigpa, 

lies the contemplation of Dharmakaya Samantabhadra; 

in essential absence,

the intrinsic rigpa of total presence, 

nonreferential,

immaculate contemplation

is shining.

11.The spaciousness within and beyond the atiyoga precepts

 is a complete absence,

nothing whatsoever,

like the sky: in the very moment,

in the natural disposition of pure being, 

as the original hyper-space

that we cannot abandon, 

the natural state of pure pleasure is spontaneously arisen.

12. So if we aspire to the supreme state of being 

we should cast aside all childish games

that fetter and exhaust body, speech, and mind; 

and stretching out in inconceivable nonaction,

 in the unstructured matrix,

the actuality of absence, 

where the natural perfection of reality lies, 

we should gaze at the uncontrived sameness of every experience, (BECAUSE EACH EXPERIENCE CUES THE SAME AWARENESS)

 all conditioning and ambition resolved with finality

13.In the yoga of enchanting illusion, the play of rigpa, 

empty experience arises

as evanescent, uncrystallizing display, and

convinced of absence in the moment of its inception, 

without the least urge to control,

to cultivate or reject, 

we remain open, at ease,

carefree, and detached.

14. In the absence of outside and inside,

subject and object, 

intrinsic rigpa,

being out of time and space, 

supersedes all finite events

that seemingly begin and end; 

pure as the sky,

it is without signposts or means of access (Oh! ). 

Any specific insight into rigpa is always deluded, 

so that any spiritual identity, always delusive, is abandoned; 

and

convinced that the space of undifferentiated Samantabhadra 

is the all-encompassing super-emptiness of all samsara and nirvana, 

the natural state obtains(settles down/rests?) as the reality

without transition or change. 

Breaking out of the brittle shell of discursive view 

into the hyper-spaciousness

that is nowhere located, (hahahahaha)

in the experience of absence

the crux of the matter is fully disclosed.

15.Once the existential crux of absence is disclosed, 

in the rigpa of carefree detachment,

 in nonmeditation, 

the nondiscriminatory space

of whatever occurs

is assimilated rigpa

congruent with the nondual super-matrix of mind. 

Pure pleasure left alone in vajra-spaciousness 

gives uncultivated, spontaneous super-concentration; 

with the yogin settled in uncontrived sameness, (because each experience just joins the dots of the continuity of the single fabric of awareness)

it shines forth easily,

a constant,

like a river’s strong current.  

Authentic sky-like reality in its utter simplicity, 

unchangeable,

admits no gradation, 

and its ineluctable all-suffusing spaciousness 

has no language to express itself. 

Yet insight bursting through,

rigpa self-arising, 

uninhibited by his learning,

without any pedantry, 

the yogin in whom mental silence

supersedes ideation 

gains conviction in signlessness,

without sign or no sign, 

and since there is no meditator nor object of meditation, 

lethargy and agitation

need not be confronted as foes.

16.Essential absence has already released dualistic perception, (post Awakening I am guessing)

so delusion falls naturally into the matrix of sameness (each experience only cues awareness and not the object perceived/experience)

— we live without interruption in pure being.  (grace!)

Inception and release are simultaneous, 

entwining in the single blissful matrix: 

whatever arises

appears spontaneously

as its pure nature, 

as it abides

it exists spontaneously as its pure nature,

 when it vanishes

it dissolves spontaneously as its pure nature. 

 Whatever arises in the reality-matrix,

release is reflexive, 

always a play of pure being,

never shifting into anything other, 

a timeless vision,

another form of emptiness

— we live in nondiscriminatory essential reality.  

Whatever occurs in the mind,

quiescent or proliferating, 

as one of the five “poisons”

or any other display of rigpa, 

in its peculiarity,

and in that very moment, 

it recognizes itself,

fully potentiates,

and vanishes without trace: 

the crucial carefree detachment

at the subject/object junction, 

the crucial self-sprung awareness

as a bird’s traceless trajectory(oh!)

the crucial all-inclusive spaciousness

as a unitary billowing ocean, 

and even the crucial focus upon the sublime mystery itself 

are assimilated from the beginning

in every experience, 

and mere recognition of this crux

is the reality of release. 

In the intrinsic dynamic of the super-matrix, 

everything the very same

at inception,

in existence,

and upon release, 

nothing unequal,

nothing fixed,

nothing unreleased, 

total integration in the ultimate pure-mind matrix is assured.  

Involuntarily,

in spontaneous rigpa 

the free buddha-dynamic

is naturally present, 

and the pure mind

that supersedes moral conditioning 

is one with unchanging reality.  

ON TRANSMISSION - MME DE SALZMANN

From a meeting with Madame de Salzmann

Thursday March 1

Transmission

The concept I have of transmission is of knowledge passed from someone to someone else.  This concept is so strong, or, rather, my belief or unconscious acceptance of it is so strong, that even though a possible new understanding has been glimpsed it cannot be altered without very strongly experienced proof.  If transmission were a sort of exchange of substances along a route or channel existing between the one transmitting and the one transmitted to, it would mean that something would flow in two opposite directions. If real change of understanding is possible it would mean that the level of both the giver and receiver would change, the receiver giving and the giver receiving.

            To begin with, if I am in the position of transmitter, a change is needed in my state.  If I am searching for a more active attention, freer to listen, freer from associations connected with and my reactions to what I hear, there could be a greater freedom to explore the question with the questioner—to go into it more deeply with him, without being caught in it from outside, as it were.  If my attention is more actively engaged there could be a participation in the whole exchange that would permit the exchange to flow in two directions, and activate the ‘hearer’ in both the giver and the receiver.

            If this active attention is not being searched for, if I hear the question passively with my ordinary attention, I will reply passively and nothing can be transmitted, no matter how clever my words or how strong my emotional force. Instead of a new quality of attention and receptivity, permitting the flow of new knowledge both ways, there is a one-sided relationship of dependence, already existing and now strengthened.  Instead of an increase in activity and freedom, a mutually harmful attitude of dependence is more and more fixed.