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"The Nature of Mind" is a philosophical essay by David Armstrong, originally published in The Nature of Mind and Other Essays in In this essay, Armstrong.
Table of contents
In Tibetan we call it Rigpa , a primordial, pure, pristine awareness that is at once intelligent, cognizant, radiant, and always awake.
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It could be said to be the knowledge of knowledge itself. Do not make the mistake of imagining that the nature of mind is exclusive to our mind only. It is in fact the nature of everything. It can never be said too often that to realize the nature of mind is to realize the nature of all things.
Saints and mystics throughout history have adorned their realizations with different names and given them different faces and interpretations, but what they are all fundamentally experiencing is the essential nature of the mind. When we say Buddha, we naturally think of the Indian prince Gautama Siddharta, who reached enlightenment in the sixth century B. Buddha , however, has a much deeper meaning. It means a person, any person, who has completely awakened from ignorance and opened his or her vast potential of wisdom.
A Buddha is one who has brought a final end to suffering and frustration, and discovered a lasting and deathless happiness and peace.
But for many of us in this skeptical age, this state may seem like a fantasy or a dream, or an achievement far beyond our reach. It is important to remember always that Buddha was a human being, like you or me. He never claimed divinity, he merely knew he had the buddha nature, the seed of enlightenment, and that everyone else did too. The buddha nature is simply the birthright of every sentient being, and I always say, "Our buddha nature is as good as any buddha's buddha nature. His message — that enlightenment is within the reach of all — holds out tremendous hope. Through practice, we too can all become awakened.
If this were not true, countless individuals down to the present day would not have become enlightened. It is said that when Buddha attained enlightenment, all he wanted to do was to show the rest of us the nature of mind and share completely what he had realized.
But he also saw, with the sorrow of infinite compassion, how difficult it would be for us to understand. For even though we have the same inner nature as Buddha, we have not recognized it because it is so enclosed and wrapped up in our individual ordinary minds. Imagine an empty vase. The space inside is exactly the same as the space outside. The Melong, or circular mirror, at the top of the frame pillar is a Dzogchen symbol of the ability to distinguish between he conceptual mind and the true nature of mind….
The Tibetan syllable Ah is used as a mantra symbolizing primordial perfection; it is founded on both the frame and in the second painted panel, on a book cover held by the dead yogi.
The dragonlike beings sculpted on the right and left sides of the frame are hybrid guardians called makaras with attributes of elephants and crocodiles. Alex Grey, a renowned visionary and spiritual artist and author of The Mission of Art. Ken Wilber is a preeminent scholar of the Integral stage of human development. He is an internationally acknowledged leader, founder of Integral Institute, and co-founder of Integral Life.
Nature And The Mind-Body Connection
You must be logged in to post a comment. Alex Grey and Ken Wilber take us on an intimate, in- depth. The degree of development.
In the Upper-Left quadrant, depth refers to degree of consciousness, and in the Upper-Right quadrant, it refers to degree of complexity. However, generally speaking, all four quadrants exhibit depth of increasing complexity. Leave a Comment Cancel reply You must be logged in to post a comment.
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