Living the life you imagine.

Looking out at the world and our place in it, most of us imagine a life different than our own, a life better than our own. We imagine a life in which resources and abilities are more readily available, a life in which we act or do things differently than today. If only I had more time, more energy, more money, then I could or would. Often times, looking out at our life, we see that now is not the right time, but that we can imagine the life we would want to be living and how we would be living it. 

The chasm between the life we imagine and life as it is seems impassable (which is strikingly similar to impossible). The road between here and there is too vague. Not only do we not see the path ahead clearly, but often we do not even know the next best step to take. 

Just start. Start here, start where you are. Start by learning to occupy the life that you live. 

Start on the cushion. Start with the dishes. Start with the cat. 

Start by opening a door. Start by extending a hand. 

Start by listening. Start by smiling. Start with I'm sorry. 

Start by witnessing your own pain and struggles. Start by witness the pain and struggles of others. 

Start by being more tolerant of yourself. Start by being more tolerant of others. 

Just start. Start now, start here, and let the world teach you as you go. 

You can't plan your way into living the life you imagine, you must live into it. In the process you will likely find that the life you imagine is not nearly as precious and full of opportunity as the life you have. 

This very lifetime.

The practice traditions of Mahamudra and Dzogchen make a radical claim that we can achieve liberation in this very life. This life, as it is right now, is the ground of your awakening.

Not the life you are waiting to live. Not the life you will have after you go back to school or get a better job. Not the life you'll have once you have your finances figured out, fix your problems, find the right partner or make that move to a new city. Not the life where you have more time, the kids are out of the house, or you can take that extended leave.

This life. The life you have right now, as it is. This is the ground of your awakening.

Can you accept that?

Whatever reason you have for putting off your liberation and freedom for another life or another time, I ask you, I beg you, to call bullshit.

What are you holding onto? What story are you telling yourself? Whatever it is, it's all made up. It seems to be true, but there is a lot more space and opportunity there than you recognize.

Recognize the fear, uncertainty, hope, longing, and storytelling for what it is - bullshit. Recognize when you fall into those cycles and treat them as a call to presence. Right here, right now.

You will never discover freedom and liberation in the future. The ground of awakening is the ever-present unfolding reality, just as it is. 

"Adversity reveals genius."

Adversity reveals genius, prosperity conceals it.

Horace

The question is not whether you have this potential. The question is whether or not at this moment, at this time and in this place, you will do the emotionally heavy labor of being present, understanding and generous. 

Each of us participates and contributes to the world around us in some way. We can choose how we want to contribute. We can choose to be patient, kind and generous.  We can choose empathy and compassion over anger and disrespect. 

Following through on that choice is not always easy.

When we come face to face with adversity- the resistance of shutting down, tuning out, hesitating- we have an opportunity to recognize that moment and rely on the crucial instructions of the practice.

The genius that is revealed is not related to our innate abilities or talents. It is not the result of our actions or work. This genius refers to a deeper presence in the world. It is a way of being in the world and contributing to the world.

A true renaissance.

A renaissance is a time for renewal and rebirth. It is the kindling of an emergent potential.

If there is to be a true renaissance in our modern world, it must include everyone. The innate potential and value of all people will have to be recognized and called upon. The notion that we all have something to contribute and that we all have the capability of doing so will have to become known.

The grounds for this rediscovery lies in each of us. It appears to be missing, but it is always lying dormant just beyond the fray of our busy and distracted lives. It becomes readily apparent when we can learn to still the mind and embody genuine presence.

Genuine presence is the ground in which we can mine for gifts worth sharing. Each of us, in our own way, has something to contribute to the world. We can each share from a place of kindness and abundance. We can move through the world with unconditional compassion.

A true renaissance unfolds with the embodying of genuine presence in our lives. It is the subtle shift in our posture that has the potential to shape the world and to shift the culture.

This doesn't require that everyone is always fully present, that is not possible. But it does require that we fight to remain present, when it is often much easier to tune out, turn away and shut down. The commitment to being present is the work that must be done. That is the work worth talking about.

Endless iterations.

You're probably not going to be doing your practice in five years.  Even less likely in ten or twenty years.  It's just not probable.  

Merit is an uncommon trait here in the West.  We don't really refer to each other as having merit or even cultivating merit.  Its not something that we place much value on, day to day.

Merit is something really important when practicing the Buddha's teachings.  Merit refers to the potential of the mind.  It can be thought of as the impetus, the reservoir, the force.  None of those really do it justice though, because really merit refers to the capacity to hold or bear, the capacity to carry, or even continue.

When you think about a person encountering the Dharma, it is highly unlikely that this person will be able to actually meet with the teachings, practice them, carry them through their life and achieve some kind of result or realization.  It is just not very likely.  We have so much of our own baggage, so many problems and worldly concerns.  And that is all within the context of what is going on right now in our lives.

Over the course of our single lifetime we go through countless iterations.  The chance that we will be able to carry your practice through that much variability and resistance is even less likely.  Our modern society and the demands on the individual are constantly changing.  For someone to have encountered the Dharma and put it into practice in their middle ages, then to go through times of struggle, changing professions, seeing loved ones come and go, making friends, losing friends, moving, falling in love, breaking up, falling sick, being healed.   We cycle through endless iterations.

The amount of merit that we need for our practice to endure amidst all of those changing circumstances, well, it is beyond measure.  It is truly amazing that we can encounter practitioners who are able to carry their practice from year to year, generation to generation.  We should rejoice in their dedication, commitment and resilience.   We should also aspire to develop such merit and determination ourselves. 

Those practitioners of virtue are said to have great merit, but if you talk to them they won't talk about their potential, or about how strong of an impetus they feel to practice.  They won't refer to themselves as being special at all.  Instead, you will see that their minds are like a vast ocean, able to accommodate and accept whatever is placed in their path.  They go through endless iterations just like us, but for them, they are just like waves or boats that come and go.  The iterations they go through in their life don't confine their practice, but rather the 'stuff' that makes their practice continue to be possible. 

Practitioners lacking merit feel trapped by circumstances,
those rich in merit take it as fuel on the path. 

What happens just before you leap?

Gumption.

You need it to jump.
To break away.
To cut through.
To get started.
To reach out.
To lend a hand.
To stand up.

Gumption.  It's a spirited initiative and resourcefulness. 

It is essential to your practice.  Make sure to keep cultivating it.   

Potential.

སྙིང་པོ་
Tibetan: nyingpo
English: potential, seed, womb, essence

Never having existed as anything whatsoever, 

it arises as anything at all. 

~Longchen Rabjam

There are two ways to think about potential.  One of them is that it is latent, the other that it is naturally present.  The latent approach likens potential to a seed that can gradually ripen into a fully formed fruit.  It requires effort and energy.  Drip by drip. 

The naturally present approach is a sudden encounter, a direct experience with our potential.  This can be compared to a mountain climber being introduced to a mountain, and then climbing it.

What is potential?  How can we relate to it?

It is not something tangible.  Not some thing.  It is completely pure and undefiled, beyond all expression or imagination.

Yet it is palpable, vibrant, luminous.  It is naturally and spontaneously present.

And it is responsive and dynamic.

We can learn to recognize our own potential.  We can learn to rest in that potential even amidst suffering, painful feelings and negative thoughts.  We can find rest, for that potential is the nature of our own mind and the nature of our entire world.

Everything is pure potential.  

Our practice is the tool by which we encounter our potential.  Our practice can use the latent approach, drip by drip.  Our practice can also use the naturally present approach, a direct encounter with the fullness of our potential.

Which approach do you use?
 

Questioning ourselves.

We often question ourselves, our worth and our value.

Are we good enough?  Are we worth it?  Can we really do this? 

Questioning our value is pretty common.   Why don't we ever question our fear and uncertainty?

Is it worth it to be angry?  Is it worth it to be jealous of others achievements? 

What do we get out of this worry and anxiousness?

What do we get out of feeling bad for ourselves?

We over invest in our thoughts and feelings, which are like clouds drifting through the sky.
We under invest in our potential, which is like the spacious sky.

Blank Slate

Clear you space, your table or desk.
Sit down with a blank piece of paper in front of you and a pen.
Don't do anything else, just sit with that piece of paper.
Sit in the moment with presence, with openness.

After awhile you'll find that the paper starts to fill itself up.
To-dos, ideas, poems, notations, sketches, reminders.

The to-dos come with schedules and deadlines, the poems are tweaked, the notations are expanded upon and clarified, the sketches are refined, the reminders have names and times and the ideas snowball into projects.  All of that comes with their attendants of work and effort, a calendar of events and short and long-term goals.

The list goes on. Your page is full.

So much of the Buddha's teachings focus on the way we exist, on what is the true 'self'.  The Buddha taught that we do not have a truly existing, independent self.  Much can be said about this, but it really comes down to the fact that we do not exist the way we think we do.

We associate ourselves with what we do, how we appear, with our thoughts and ideas.
We associate ourselves with our culture, our credentials, what we like and dislike, with our name.

But that is not our true nature.  That is all writing on the paper.

It is not that we don't exist at all, that we are nothing and nothing matters- that's nihilism.

Our true nature is like the blank piece of paper.  The blank paper is pure potential.  Not being any thing at all, it can appear in any way whatsoever.  It is all-accommodating, completely open and unobstructed, and its nature is to arise in various forms.  Actually, the arising is unceasing, but therein lies the problem.

In the manner of arising we cling to the forms that it takes.  We associate with the content.  We fixate on the to-dos, the ideas and sketches; on what we do, what we think and how we feel.  Then we need to maintain and elaborate those until we are all filled up and there is no more room to doodle.

And it sucks.  We are too busy, overworked, have few moments of opportunity and too many responsibilities and demands to take the time to rest.  Unless resting is passing out in mindlessness.

That is why you meditate.  That is why you need a daily practice.

Meditation is a space to sit and abide in our potentiality, our true nature.  We can wipe the slate clean, rest in its nakedness.  Rest in openness.

And yet there is still arising.

Stuff continues to come up, to appear on our page.  But we don't need to fixate on that, it simply arises, does its thing, and exhausts itself back into our pure potential.  Our whole life is like that, it arises in various forms, does its thing and then exhausts itself and takes a new form.  The problem is that we are usually so bound up to the forms that we hate to see them go, and when they do exhaust themselves and depart we often don't recognize or abide in our pure potential but rather end up just feeling exhausted ourselves.  That is why we need to recognize our true nature.    

Not being anything at all, appearing as anything whatsoever.

ps. the Buddha described this pure potential as our buddhanature.  We all have it, it is fully manifest, right there.  We just need to recognize and abide in it to let it blossom.  Cheers!