teachings of a modern spiritual adept
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Bite size teachings across 30 years.

For 30 years t.k. has offered radical spiritual teachings on the divine nature of non-dual contemplation and realization. Enlightened mind here and now, born from this culture, addressing the issues of this time and place t.k. offers transmission through countless forms - words being one of them. Here are some short pieces from his teachings over the last 30 years.

3 aspects of Dzogchen

Mind does not go out to meet what is seen, nor does the appearance enter the mind; both are held within impenetrable mystery. Here are the 3 stages of teaching in Dzogchen --- --- In Semdé, appearances are understood to be the rays of creative potency, mind's inherent natural tsal in its playful (rolpa) activity. Mind goes out to meet the appearances which are also only itself.

Semdé is said to be the body of Dzogchen. In Longdé, appearances simply float in the space of mind's expanse, like planets floating in space, and the knowing of appearances enters the awareness without any outward movement at all. Longdé is the heart of Dzogchen. In Mangagde, there is direct gnosis beyond the subtle conceptual contrivances of semdé and longdé, and perceiver and perception are held in unutterable mystery. Mangagde is like the heart blood of the dakinis.

Each of these has a view, meditation, and conduct. View is the cultivation of the understanding necessary of the what, how, and why of the practices and combines with the direct transmission of the guru. Meditation is then the realization - making the view real in the body speech and mind. Making the potentiality of view into the actuality of realization. Conduct then enhances realization in the stream of embodied and enworlded activity of all sorts without distinction of meditation and post meditation. Depending on the stage and aspect of teaching there are specific methods for integrating "relationship" of a romantic sexual nature into both the meditation and conduct phases. Ultimately when one embodies each stage of inner tantra, then it is deepened and expressed in relationship - not only with a man or woman - but all appearances.

Ultimately there is no distinction between relationship with man, woman, paint, clay, sky, bird, air, sofa ... but for this to ultimately satisfy, one MUST also have understood, practiced, and embodied the subtle wisdom stance of perceiver and perception in accord with the stages of inner tantra. Otherwise, even if there is some realization now and then, it won’t be complete, perfect or stable -- and over time this will become very frustrating.

When love begins to overwhelm, then reason’s dichotomies erode in the undertow of a new vision. First, one sees the world as playground of the Beloved (the same as all appearance is the wisdom mandala - the potency of primordial awareness). Then, one disciplines one’s actions in accord with Love, and the body mind become a container for the potent transmission and transformative force of devotion. As love grows deeper, it brings the mind to Silence, but this Silence is never aloof because it is mixed with the luminous quality of Love. When this happens, then service (mastery through servitude -- service of all beings in/as/through Love) fuses, suffuses, pervades the cells, marrow, bone, brain, muscle with the silent radiance of Love. More and more one finds oneself, not oneself, but just silent presence which inherently embraces appearance in its ownmost mystery.

When love transfigures existence then conceptuality gives up its struggle to control, quantify (though not in denial of the mysteries of science and scientific method), and manipulate. At its height, the total silent presence has no desire to 'be elsewhere,' and so finds itself lost to itself in the fullness of everything and AT THE SAME TIME lost to itself in the mystery of silence's No-thing. ... Then there is no coming or going, no bondage or enlightenment, no old age sickness death, no wisdom and no non-wisdom.

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