Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy by Tenzin Wangyal Rinpoche

Author:Tenzin Wangyal Rinpoche
Language: eng
Format: azw3, epub
ISBN: 9781401937614
Publisher: Hay House
Published: 2012-06-21T00:00:00+00:00

That person is really annoying me.

This is a waste of time.

I wish he would leave me alone.

I hope she contacts me.

I don’t know what’s wrong with me.

How am I going to pay this bill?

I just don’t have the energy to do that.

I’m so jumpy I can’t stand this.

This is boring.

I hope I get that job.

According to Dawa Gyaltsen, all of the above statements and their accompanying scenarios are created by the imagination of ego. Yet when something “appears” in this way, it often seems real and true. We believe we need to do something about it, or we feel powerless to do anything about it, or we try to ignore and distract ourselves from feeling something about it. You may say, “Well, it is obvious that many things are just the imagination of ego, but some of my problems are real. My mother is dying and that is not my imagination.” Vision is mind is not saying that your mother is not dying, but if you realize the truth that Vision is mind points to, your relation to your dying mother can be one of beauty and compassion. Perhaps we have begun to meditate, and we think, Oh, I can just be with that. I can accommodate that suffering. I know: like all things, it will pass. Even that is missing the opportunity that Vision is mind points to. There is a more direct and vital relationship to our life’s experiences, to the appearances of mind, that we can have.

In everyday life, when you really like someone or something, or when you become angry or disappointed by someone, where is your attachment or your aversion directed? To the object. The object becomes the focus. “Who” is liking or disliking is not so obvious or important to us, because we are focused on the object. We can so easily become fixated or focused on appearances that we disconnect from ourselves. We may not be conscious of what is happening in ourselves; instead, we locate our experience out there in the other person. It is that particular person that I love or hate. There may have been a progression or development that preceded this conclusion, but we are no longer aware of it. With aversion, for example, you may dislike what a person did or said. I really don’t like it when you do that. That experience goes on for some time and finally you just think, I don’t like you. It really doesn’t matter what you do at this point because I just don’t like you. When you create this imagination of ego, there is an unsettled, ungrounded, vulnerable place in you that projects the cause of this insecurity as having to do with what some other person is doing or saying. So you attack, criticize, or otherwise seek to change that person. If it goes on long enough, you just conclude that the other person is bad or wrong or dangerous. Ego has clearly created a solid vision, and you are stuck with that vision.

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