I refuse to be ruled by those who have less wisdom than I have.
Those who do have wisdom do not try to control others.
So tyrants always end up in power, slowly degrading human rights. Even in a constitutional Republic like the usa.
We need a new bill of rights for the internet age. Now is the time to fight back with technology and civil disobedience.
Awareness is its appearances and appearances are awareness. Or knowing is being and being is knowing.
“In order to be introduced to the dependent origination of the confluence of causes and conditions, consider this: Lucid, luminous absolute space, as the ground, having the potential to manifest any kind of appearance, serves as the cause; and consciousness that grasps at the ‘I’ serves as the contributing condition. In dependence upon the confluence of these two, all appearances manifest like illusions.
All appearances are not other than the ground, and they are of one taste with the ground itself, just as all the planets and stars reflected in the ocean are not other than the ocean, and are of one taste with the water itself.
Due to grasping at the ‘I,’ ‘self’ and ‘other’ appear as if truly existent in the panoramic sweep of the expansive, all-pervasive absolute space of the ground. These appearances are like bubbles emerging from water. The lucid luminosity of the empty absolute space of the ground is crystallized into self-appearances to mental consciousness.
Due to this becoming reinforced, various delusive appearances manifest, which are like hallucinations caused by pressure on the nerves of the eyes or by disturbances in the channels due to the vital energies. Although various appearances from the ground manifest to a consciousness that grasps at the ‘I,’ they do not waver from or occur outside of that ground."
~ Düdjom Lingpa
“If we look for a perceiver, we won’t find one. We do think, but if we look into the thinker, trying to find that which thinks, we do not find it. Yet, at the same time, we do see and we do think. The reality is that seeing occurs without a seer and thinking without a thinker. This is just how it is; this is the nature of the mind. The Heart Sutra sums this up by saying that “form is emptiness,” because whatever we look at is, by nature, devoid of true existence. At the same time, emptiness is also form, because the form only occurs as emptiness. Emptiness is no other than form and form is no other than emptiness. This may appear to apply only to other things, but when applied to the mind, the perceiver, one can also see that the perceiver is emptiness and emptiness is also the perceiver. Mind is no other than emptiness; emptiness is no other than mind. This is not just a concept; it is our basic state.
The reality of our mind may seem very deep and difficult to understand, but it may also be something very simple and easy because this mind is not somewhere else. It is not somebody else’s mind. It is your own mind. It is right here; therefore, it is something that you can know. When you look into it, you can see that not only is mind empty, it also knows; it is cognizant. All the Buddhist scriptures, their commentaries and the songs of realization by the great siddhas express this as the “indivisible unity of emptiness and cognizance,” or “undivided empty perceiving,” or “unity of empty cognizance.” No matter how it is described, this is how our basic nature really is. It is not our making. It is not the result of practice. It is simply the way it has always been.
Source: Crystal Clear, Thrangu Rinpoche
Lady Tsogyal asked the Lotus Master, Padmasambhava:
"I beg you to bestow a way for any person whether of the foremost, average, or lesser capacity, to decisively settle the awakened state right now.
The master replied:
"The root of all phenomena is contained within your own mind. This awakened mind is present in every living sentient being. Moreover, it is the single sphere of dharmakaya and has neither shape nor color. lt has no substance or material characteristics. lt is present as a vast, empty knowing that is uncreated since the very beginning. To recognize this experience to be self-existing is known as Samantabhadra of the view or the single sphere of dharmakaya. This single sphere, the dharmata that is awakened mind, not made of anything whatsoever-is empty in essence and cognizant by nature. To simply remain in this continuous state is known as the meditation that combines the realization of all buddhas. To remain in this state, in which there is nothing to be cultivated nor anything to stray towards- is known as the self-existing conduct beyond meeting and parting. Within this single sphere of dharmakaya, there is nothing that is not pure perfection; from the mandalas of conquerors above, to the hellish worlds below-all are equally pure perfection. Therefore it does not differ whether in painful states or the awakened state, nor between buddhas and sentient beings. Moreover, this is not something that was just created, but rather has been spontaneously present from the very beginning, and
therefore the fruition dharmakaya is a self-knowing wakefulness. It is seen right now by means of your guru's instruction, and, as it is not something that can be cultivated or achieved, it is a pure perfection. I have nothing to teach besides this, so keep it in your heart, Lady of Kharchen."
Direct Experience of the Enlightened Mind
Kalu Rinpoche (the elder)
"Mind is poised in the state of bare awareness, there is no directing the mind. One is not looking within for anything; one is not looking without for anything. One is simply letting the mind rest in its own natural state. The empty, clear and unimpeded nature of mind can be experienced if we can rest in an uncontrived state of bare awareness without distraction and without the spark of awareness being lost."
In daily life:
"It is easy to re-recognize it (rigpa). You just have to drop thinking and it is right there. There is not a lot to be done."
Mingyur Rinpoche
From a friend:
The Metaphysics of the Great Perfection Teaching (Dzogchen)
In the ancient texts of the Great Perfection teachings, this view is consistently presented and was codified and further explained by a great Dzogchen master from the 14th century, called Longchenpa.
It's taught that there is a Universal Ground of Being called the Dharmakaya. It’s called the “Zhi” in Tibetan Dzogchen, which is like an infinite empty space and which intrinsically has a quality of consciousness inseparable from the space itself known as Buddha Nature.
Within that space, the universal ground space or Zhi, there is an infinite energetic potential which manifests as the physical universe, which is its own energetics, the display or ornamentation of the Zhi itself, like the ocean’s waves.
This is similar to how the subconscious dreaming mind dreams of a personal self in a dream as well as the dream world and dreamed landscapes of our dream.
All of that dream display is being choreographed and projected from our subconscious, dreaming mind with none of it being independent of the dreaming mind itself.
Likewise, the Zhi or Ground of Being is manifesting the physical universe, our individual consciousness (shespa), and all that occurs as inseparable from the universal Basis itself, the Dharmakaya.
Like waves on the water of the ocean, the waves are inseparable from the ocean, and likewise, the universe is inseparable from the Zhi; they are all manifestations of the same energetic potentials.
They are called “appearances of the Base”, Zhi Nang in Tibetan.
Because the Ground of Being or Dharmakaya and its energetic potentials are flawlessly pure and perfect, the entire universe is also flawlessly perfect, however it appears AS our ordinary life experiences.
As the Zhi manifests the entire “external” universe, it's manifesting an almost infinite number of spheres of individual consciousness which are neutral in nature, called “shes pa”. They can either recognize themselves as being the ground consciousness or Zhi itself appearing as one’s localized individual consciousness, or not recognize this.
If they recognize this, they are what's called Rigpa, the consciousness of a Buddha
aware of Itself .
Otherwise, that consciousness doesn't recognize itself and sees the external universe around it and all of its mental phenomena as being “other than” itself, other than the Zhi or Dharmakaya.
As the waves on the ocean are not independent and separate from the ocean itself, not seeing the underlying nature of the ocean as manifesting AS all the waves, including itself, and all of the phenomena it perceives, a dualistic dimension of confusion and suffering arises: called samsara.
A conceptual subject/object dichotomy is superimposed by the conceptualizing mind upon the non-dual Reality, the Dharmakaya.
It's all just the ocean; it's all just the Zhi that’s appearing AS everything in the universe; individual consciousnesses, minds, thoughts, emotions, perceptions, bodies, brains, neurons, plants, creatures, matter, atoms and quantum fields.
But in the condition of “not knowing” its own nature, the cognitive nature of the original “neutral consciousness” (shes pa) develops into a darker, heavier type of consciousness, called the dualizing mind, sem or manas and ego. But when Knowing itself it is the Buddha Mind.
In not knowing itself, it functions as a conceptualizing and thinking mind (sem) in terms of its dualistic, egoic relationship with the universe and its own mental energetics (thoughts). It then seems to exist in a dualistic state and the external universe appears as something “other than” itself.
However, its own egoic thoughts and various mental states, are all still part of the ocean of the ground or Zhi, but are being seen as being “something other” than itself. This produces the dualistic experience called samsara.
This is the Dzogchen teaching of the Great Perfection that Longchenpa points out in all of his writings.
There is a monistic wholeness to the totality as it's all a manifestation of the single ground, this universal Dharmakaya. The all inclusive totality of Reality or Zhi is known as the Thigle Chenpo or Great Hyper-Sphere.
All sensory objects of perception are themselves the Buddha Nature as the “Appearances of the Ground of Being” manifesting, as well as your own individual consciousness
arising from that same Ground (Zhi) as the “perceiver” of those appearances of the universe itself and all inner states.
Whereas the “individual” units of consciousness are truly individual in their individual state, but in recognition of their being the Zhi, there's a releasing of that individualized contraction, through which the individual consciousness knows itself as being this non-conceptual, non-dual Ground of Being, Zhi or Dharmakaya. This is like an ice cube that realizes it is itself the water it has been seeking all along.
That's the actualization of ultimate non-dual bliss and wisdom (yeshe) that one who is engaged in the Great Perfection teachings comes to know directly.
Questions?
Understand that those who wish to rule over you are not fit to rule.
The root of the desire for control over others is the lack of control over oneself.
If one comes to the peace that passes understanding, all desire for power and control over others dissolves.
It's great that binance is being held accountable, but when are the people going to demand that their governments are held accountable?
When will we demand that they be as transparent as they force us to be with their failed kyc/aml paradigm that has been shown to have a .01% of effectiveness? When will we demand they repeal the bank secrecy act and the patriot act?
If they think they have a right to track every transaction of ours we should demand that they are not above that rule.
From a friend: on the non-dual view.
For Practitioners of Tibetan Buddhism:
Dzogchen and Essence Mahamudra do not Share the Same View
Longchenpa makes clear that he does not consider that all mental and sensory phenomena are exactly the Dharmakaya. He considers that the mind’s (sem) displays are displays of ignorance such as of the alayavijnana, and only wisdom displays, as the tsal of rigpa are actual Dharmakaya.
Longchenpa’s view thus contains a fundamental dualism; rigpa awareness AND mind (sem). Sem or karmic mental states are defined as being one step away from the pure Dharmakaya, hence his proclivity towards progressive practice within the dualistic confines of Vajrayana gradualism.
However, Essence Mahamudra View is completely non-dual right from the beginning because it considers ALL phenomena as either mental or sensory to be the Dharmakaya itself, with no phenomena being even slightly other than the Dharmakaya itself.
This brings the ”view” of Essence Mahamudra exactly in line with the Advaita Vedanta of Gaudapada.
I have included a link to a marvelous teaching text that was primary in instructing teachers of Mahamudra how to “point out the view” according to a very famous master of Mahamudra, Gampopa (1079 -1153) whose teacher was Milarepa.
Thrangu Rinpoche wrote:
Longchenpa said, ‘Appearances are mind, but apparent objects are not mind.’
“The (mistaken) distinction he was making was between appearances—the actual subjective experience of a thing, such as the internal mental experiences— and the external objects that generate appearance.“
“Simply, because appearances appear to our minds, we assume that they have an existence separate from our minds. Because we see something, we assert or assume that it exists. We never assert the existence of something we have not perceived. The basic argument that we always use for asserting the existence of “something” is that we perceive it. Nevertheless, given the way we perceive things, when we perceive things, we are really perceiving mental images, so, therefore, since there is no way to say that anything exists other than having the reason that you perceive it, and since everything you perceive is by definition, in fact, cognition perceiving its own clarity in the form of these fixated images, then as was said by Dharmakirti,
“Everything you experience is really just cognitive clarity, or the mind’s lucidity.”
“Nevertheless, many of the things that appear to us as external objects, such as rocks and mountains and trees, and so on, seem very solid, very independent, and one might ask, “How can we assert that such things are mental appearances?”
“Finally one has to resolve that even apparent objects are not other than mind.”
Gampopa:
Here is the key principle taught in the non-gradual path of Essence Mahamudra:
A student asked Gampopa, “There is both dharmakaya and light of dharmakaya, isn’t there? The two do not exist apart from dharmakaya alone, isn’t that so?”
The reply came from Gampopa: “That is so. When dharmakaya has become the single sufficient solution, there is nothing apart from dharmakaya alone.”
This is saying that all that exists is rigpa as Buddha Mind, and its energetic displays of inner Light. All phenomena whether as thoughts, karmic mind, alaya, fictional beliefs, delusions, emotions, false identities, sensory perceptions as well as what appear as bodies, objects and beings belonging to an “external” world; are ALL consciousness itself AS Dharmakaya.
Consciousness, which you always are, appears AS everything known, with no duality between a knowing consciousness and something known. Waves aren’t occurring TO the ocean, rather the ocean is itself appearing AS waves.
Thoughts, perceptions, sensations and forms aren’t appearing TO an observing Awareness, rather Awareness is itself appearing AS thoughts, perceptions, sensations and forms.
You are now and have always been the Buddha Mind or Dharmakaya and the world and entities you see and experience, are also THAT with no slight dualism such as Dharmakaya AND its expressions. Dharmakaya IS its expressions in Mahamudra teachings.
Usually a non-dual samadhi is necessary in order for this non-dual wisdom to be directly experienced. For me it’s a result of kundalini yoga.
“We the Kagyus, in our particular way of doing things, take discursive thoughts onto the path because the entity of discursive thoughts is dharmakaya.”
Together with teaching that the entity nature of all thoughts is dharmakaya, Gampopa was famous for teaching that thoughts should be welcomed and cherished rather than seen as undesirable. This was one of Gampopa’s biggest contributions to the Kagyu dharma.
“The emission of discursive thought itself is rigpa and emptiness in non-duality, thus, when the rigpa emits as discursive thought, that thought is being emitted as mind’s stains or mind’s latencies. The thought is self- starting, self-appearing, and self-purifying. There is nothing to do other than being undistracted from mind’s state all the time. At the time of any given habituation, there is no need to be un-distracted using mindfulness. If you can manage that, the karmic prana will be purified into indeterminacy so themselves become wisdom prana and, because of that, discursive thoughts do not come as bearers of the stains of latencies, in other words, mind would not be emitted. There is no need to rely on mindfulness and no need to practise the kind of non-distraction that goes with it.”
“All appearance is mind. All mind is rigpa. All rigpa is the Buddha Mind or Nature of Mind.”
“The nature of the alaya consciousness is the Buddha Mind. The pair, ignorance and co-emergent wisdom, are like the front and back of the hand. For as long as the Buddha Mind is not realized, it is marigpa, the root of samsara. It is the root of realization and wisdom and buddhahood.”
They show Gampopa’s own approach to Essence Mahamudra. It is noteworthy that some others, such as Sakya Pandita, strongly objected to this approach of Gampopa which is summed up in the axiom “the entity nature of discursive thought is dharmakaya”, but their complaints were made through a lack of understanding. Within the Kagyu school, this approach to Mahamudra practice is treasured.
“Well then”, I asked, “Is there no practice to do other than to be apprehending with mindfulness and remaining undistracted?” The reply came, “Except for being prodded by mindfulness, there is no other practice to do at all.”
He asked, “There is both mind and light of mind, isn’t there?” The reply came, “That is so. If appearances are then included within mind, there is nothing else than mind alone.”
You meditate again and again like that. By meditating like that, appearances shine forth as mind and nature of Mind will shine forth as buddha. “By knowing appearances as mind, you do not go into dualistic appearance. By knowing the nature of Mind as rigpa, you do not go into matter. By knowing rigpa as empty, you do not go into conceptual constructions. By knowing emptiness as bliss, you do not go into suffering. Bliss is your own mind so you do not go into others’ appearances. There is none of the process of identification that goes with mind therefore there is neither referencing nor non- referencing, and that is Mahamudra.”
A student asked, “Are prana (chi) and mind one or separate?” The reply came, “Prana and mind are one. Moved by the prana, mind’s discursive thoughts shine forth in various ways. There is no other way to talk about it; at the time of realization of mind, the pranas are purified in their own places and continue on. Non- dual rigpa-emptiness is co-emergence.”
“You meditate undistractedly with the understanding that this is both mind and mind’s light, which is how to hold close to being mind and mind’s light undistractedly at all times.” He said, “Now you do not need to ask the guru questions! All your doubts about rigpa could be cut! Questions are not necessary; cut the ties to this life and meditate!”
Since bitcoin has 0 entropy, it incentivizes humans to act in the interest of mutual wellbeing. Creating a monetary system that no one can control or debase makes it so that any productive capacity that is added to the network increases the value for all in equanimity.
So when energy/ information/ value can't be lost but only gained as humans learn more abundance becomes possible and the unhelpful aspects of habit energy from the past that conditions the individual and society are not rewarded. Directly opposed to a system which relies on infinite debt expansion/ entropy.
From a friend:
Perfect Wisdom and The Vehicle to Enlightenment
The Buddha says that enlightenment is an understanding of the present moment. If everything in life is transitioning, that which is pure unalterable truth is that the here and now always IS. If one were to try to describe and define it in names and terms, ONE would ultimately fall short. Why is this? Because the here and now quite simply is the source of all names and terms. How then can something which is the leaves of the tree then ever be its defining roots?
All that IS always exists NOW. This is always undeniably so. For that reason, if one were to try and define any one aspect of reality, one would always fall short. Why is this so? Because anything in existence exists in this NOW. As a consequence, such as this is, it too is an embodiment of the here and now. We as well as all fundamental phenomena in existence are just the here and now playing with itself experiencing itself.
Those who understand the now are styled as Buddhas. One of the ten titles of the Buddha is Tathagata. This is translated as thus come one or abiding one. It is to implore that a Buddha is one that has fully understood that their original nature ever abides in this one moment.
Just like the present moment our enlightened nature and by extension the enlightened nature of all things ever IS. It is always there right in front of us. Though for those of us that are not aware of it, we are styled as blocked from awakening. Enlightenment or rather enlightened nature is not something one can lose and likewise not something one can take. Why? Because enlightenment is just this NOW. It is always there. The notions of taking or giving are just aspects of it. Trying to catch it then is like trying to catch empty space. One can imagine doing so but in truth it cannot be done.
What is the reason for beings to be unenlightened and for suffering to exist?
The Buddha explains that life is suffering. The present moment is ever undeniably changing and transitioning. As a consequence, there is no way to avoid moments of happiness and moments of sadness. “There is no suffering and there is no end to suffering. There is no ignorance and no end to ignorance.” Suffering will always be there; however, the Buddha styles the cycle of conditional suffering as for those who suffer being attached to the states of mind and, being so, are led astray from the original truth that the here in now is what’s truly ultimately real.
Conditioned suffering in Buddhism is explained as originating from craving attachments. Due to these attachments beings associate what is real with their states of mind and not with the here and now. The result is cycling life after life chasing after what is originally always there right in front of you. A person who has attained enlightenment will not cease to suffer, however they will always be fundamentally aware that their true home is always with them in this here and now. Such people are a refuge to themselves as well as all beings.
One may ask: How does one find enlightenment if they do not understand enlightenment? The answer is a simple one. The original enlightened masters are as those who built great ships to ferry us across to the other shore solely by our own efforts and practices. For those of us that practice the proper spiritual paths, in time we will awaken to an awareness of what unreal attachments we were holding onto we were not originally aware of. At such times beings naturally make practice abandoning a truth which was partial for a more complete one. The notion of the vehicle to enlightenment is sometimes explained as a raft used to cross a stream of suffering. Even after the stream is crossed the raft too is a burden and must be abandoned.
What is the nature of true understanding? True understanding embraces the here and now. Anything that has its basis on assumptions, mental states of mind or any other form of conditioned attachments is imagined or illusory understanding. All that is based on illusory notions that do not embody the here and now are impermanent and subject to change and transition, ending and beginning. How then can they ever be the root of true understanding? A mastery of any one trait skill attainment or understanding then can never ever truly be one which is masterful if it is based on such conditioned cravingly attached notions to a mental state, disposition, opinion or notion.
The Buddha in the Diamond sutra offers the Gatha for contemplating illusory causes and conditions. For those who are aware that craving attachments are unreal, such people are as those who have a light that illuminates the unreal from the real. For those who do not, they are stuck mired in the darkness not knowing how to distinguish the good from the bad.
The four line Gatha in the Diamond Sutra:
All conditioned Dharmas
Are like Dreams, Illusions, Bubbles of Shadows;
Like Drops of Dew or Flashes of Lighting;
Thus Should they be Contemplated
One more and awareness of our original nature is a priceless gift. It is understanding that is timeless beyond all change, not subject even to the notions of ending, beginning or conditional value. This is as a priceless truth one cannot ever quantify. When one knows it, it will forever be with oneself. It is as merit equivalent to packing all of empty space with jewels from moment to moment.
Anyway, Thank You
So I wonder how large the sell wall is here? Could get a lot of capitulation in this area for a while eh?
Stillness perfectly reflects. As above, so below.
Bitcoin is a battle for human rights and freedom from oppressive systems of control. If we lose the battle orwell's 1984 dystopia is in play. These are the highest of stakes, don't forsake the mission.
"If you want an image of the future, imagine a boot stamping on a human face forever. " -Orwell
Leaving behind all identity, fixed views, and belief, who are you?
Guys, the new Zeus wallet is a game changer. No more onboarding newbies to WOS or other custodial options. The ux is just so freaking good anyone can use this. Getting all 4 dollars of my WOS now.
Garchen Rinpoche instructed:
"Do not worry about enlightenment; the Buddha is within your mind already, ready to be seen. But because we cannot turn inward and are constantly distracted we fail to recognize the Buddha. When past thoughts have ceased and future thoughts not yet arisen, in this space between fixations, you can glimpse the nature of mind abiding like space; this is the Buddha. If you remain within this nature continuously, you are enlightened. Whenever you stop to grasp there is no cause of samsara. Whenever you begin to grasp, you have again created the cause of samsara. The Buddha is actually not somewhere far away. The Buddha is always ready to be seen. If you do not give up the fixation to a self, but try to escape from samsara by secluding your body, you will still not be liberated. If you give up the fixation to a self, while continuing to live in the world, you will be liberated.In particular when difficulties and suffering arise, do not grasp at them, let these thoughts dissolve into space. Even if there is an external so-called problem, the mind does not need to grasp. People who do not understand this sometimes commit suicide, unable to bear even the slightest problem. The Buddha is nowhere apart from your own mind....
Let go of all beliefs and do not hold on to anything. Only by seeing the space like unconfined nature of mind you will be able to destroy negative thoughts. In the true nature of mind there is no existence or non-existence, no this or that, no truth or untruth, no good or bad, no right or wrong. All worldly affairs seem futile when you rest in this nature, that abides like the expanse of space transcending time.
Meditation means to first recognize and then habituate to the nature of mind. First you must understand the basic nature of mind. This mind is a single ground within which we are one. Once you have recognized the nature of mind, you must always sustain it, uphold it, without falling into distraction. To habituate this present awareness is meditation. No matter what external condition may arise, happiness or suffering, you should never stray from this clear awareness that recognizes everything that arises. You should practice mindful awareness in all your activities; this is the perfect conduct. The view, the meditation, and the conduct are all mind, the single ground. There are many thoughts that always arise, but thoughts are impermanent; they come and go. The mind from which they arise, however, abides like space; it never comes and goes. It is always there, it has always been there, and it will always be there. It is like space, or a vast ocean, or a mirror.
It never goes anywhere, just like space. Therefore, do not cling to the temporary thoughts. No matter how much you cling to them you cannot actually hold on to them, as they are impermanent by nature. Rather, observe that which never goes away, the clear knowing awareness that recognizes all the thoughts arising. This awareness is the buddha within you; it is your true nature. Whatever thoughts arise, negative thoughts, sadness, afflictive emotions, do not follow them but continue to observe with mindfulness. When this mindfulness is sustained, arising thoughts will naturally dissipate without the need to abandon them. This awareness must be upheld, not only in meditation sessions, but also during all your activities. No matter what you experience, happiness or suffering, it does not affect your awareness; it always is as it is. This nature is buddha nature, and every being has it.