Is there really a problem?

Most relgions seem to propose that there is some fundamental problem that needs a solution. Indian religions such as Buddhism and Vedanta see the problem as repeated death and rebirth on the wheel of samsara. Western religions frame the problem as sin and reconciliation with God. Then these traditions propose a solution–whether it is nirvana, self-knowledge or faith and union with an absolute reality. But in these times, we are becoming aware that each religion’s statement of the basic problem and its solution is historically conditioned. When we are exposed to so many vying formulations of the problem and its solution, can we be sure what the problem and solution really are, or that there really is in fact a problem at all? In the following short talk (about 14 minutes long), Hal Blacker proposes questioning the idea that there is a problem that needs a solution altogether.

This talk was given on April 17, 2012 at Real Dharma.

or download or listen by clicking here.

The Everyday Practice of Dzogchen ~ A Teaching of HH Dilgo Khyentse Rinpoche

The everyday practice of dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit.

We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy.

We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole.

This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points. Referentiality is the process by which we retreat from the direct experience of everyday life.

Being present in the moment may initially trigger fear. But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns.

When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind. This is the powerful and ordinary practice of dropping the mask of self-protection.

~HH Dilgo Khyentse Rinpoche

Read the whole teaching here

Mahamudra and Emptiness – An Experiential Approach

One day the great master Padampa Sangye asked his students to express their realization. Lama Charchung said:

Discarding Guru and Buddha together,
I can’t find such a thing as faith or devotion!
Destroying both divine Dharma and worldly opinion,
I have no effort or practice!
Mixing Buddhas together with sentient beings,
I can’t find anything to accept or reject!
I don’t know how to speak of realization!
Ask those of Central Tibet to explain!
~from Lion of the Siddhas: The Life and Teachings of Padampa Sangye (trans. David Molk)

Lama Mipham (1846-1912), a great teacher in the lineage to which I belong, spelled out 4 stages of realization that apply to both Mahamudra and Dzogchen:

1. All appearance resolves into consciousness.
2.  Consciousness resolves into emptiness.
3. Emptiness resolves into awareness.
4. The union of bliss and emptiness, or bliss and awareness.

In the  talk reproduced below, inspired by the  above quote from Lama Charchung, and working with Lama Mipham’s 4 stages, I attempt to speak experientially about consciousness resolving into emptiness and realization in Mahamudra. This talk and discussion occurred at Real Dharma Sangha on December 6, 2012.

or download or listen by clicking here.

Mahasiddhas, Mahamudra and Awakening in the West

The Mahasiddhas were unclassifiable and often eccentric yogis of medieval India and Tibet who pointed out ultimate reality in direct and unconventional ways. Non-monastic, and not depending on dogma or ritual, their approach toward Mahamudra and Dzogchen teaching may hold the key to the transmission of genuine awakening to the West.

Hal Blacker gave the following talk on Mahamudra, the Mahasiddhas and their inspiring example and potential significance for the modern West at Real Dharma on November 29, 2011. To listen, use the flash driver:

or download or listen by clicking here.

Lama Lakshey Zangpo Rinpoche to Speak at Real Dharma

Real Dharma is honored to host Lama Lakshey Zangpo Rinpoche on Tuesday, December 20, at 7:30 p.m. for a talk: “Relaxing in Emptiness.” The talk will be held at Real Dharma Sangha’s regular meeting place, The Common Well, 85 Bolinas Rd., Suite 8, Fairfax, CA 94930.

Lama Lakshey Zangpo Rinpoche was born in Golok, Tibet and was recognized as a tulku at a young age. He trained under his root lama His Holiness Jigme Phuntsok Rinpoche at Larung Monastery and with other notable teachers. Rinpoche came to the United States in 2007 and is fluent in English. He is the founder of Tsinta Mani Choling Buddhist center in Spokane, Washington, and is vice principal of Senge Takste School, a school and home for 400 orphans in Golok, Tibet.

Exploring Nondual Awareness

Nondual awareness is our natural state, always present and underlying all experience. But how can we see it and feel it vividly for ourselves?

In general, there can be said to be two approaches. One is to just rest, not altering anything. The other is to use inquiry, first to distinguish consciousness from its contents, and then, through further inquiry, to see that consciousness and its contents are not ultimately separate–consciousness’ contents are the appearance of consciousness, like waves are the appearance of water.

In this talk, our weekly Real Dharma group experimented with bringing nondual awareness to consciousness through group dialogue and inquiry. This was an experiment in open-eyed dialogic meditation. I think that most of us felt the experiment worked.

To listen to our session, conducted at the Real Dharma group on November 1, 2011, use the flash driver below.

If you are unable to use the flash player, listen or download here.

Within the Scope of Awareness

Within the scope of awareness, which has never existed as anything, it makes no difference what arises and abides therein, for everything is timelessly free in never having known existence. This being so, it is simply a matter of remaining in the realization of that in all its immediacy. Other than this (although one might speciously posit something to be “buddhahood”) , in actuality nothing whatsoever has improved, because there has been no wavering from what is, like space, absolutely unconditioned.

~Longchenpa, Precious Treasury of the Way of Abiding (trans. by Richard Barron)