You will not find happiness until you stop seeking it.

—Chuang Tzu

What you seek is already present.

—Jesus of Nazareth

The nature of mind is Buddha from the beginning… Realizing the purity essence of all things, to remain there without seeking is the meditation.

—Garab Dorje (The Three Vajra Verses)

View, Path and Fruition. The wisdom teachings that have arisen within the primordial Great Wisdom Tradition of human history (Hinduism, Buddhism, Taoism, Judaism, Christianity, Islam) all have 1) a View (darshana, theory) which explains the basal primordial Ground, the ultimate Source  of all appearing reality and minds that apprehend it; and 2) a Path (marga) which establishes the Meditation (bhavana) that approaches this continuity of recognition of the Ground; leading to 3) The Result or Fruition of the practice of the Path. This endpoint is “The Fruit” that is ultimate realization of our inherently nondual, trans-conceptual primordial wisdom source/ground that is, paradoxically “already accomplished” and “always already” present at the spiritual heartmind (hridyam, nyingpo, kokoro) of each human being. This final or ultimate realization is seen as the essence, even the cause of human happiness, and in the highest nondual teaching of each tradition as ultimate Happiness Itself (paramananda, mahasuka, eudaemonia, beatitudo).

In Buddhism this blissful Result of the realization of the wisdom of emptiness/boundlessness is Buddhahood. The Path is the confusion of the gradual seeking strategies to this “goal” of liberation enlightenment. Regarding the View, the teaching is generally presented exoterically, conceptually. Thus, as knowledge deepens to wisdom in the prepared practitioner the teaching becomes more and more esoteric (inward, secret, nondual), and conceptual contradiction and paradox fall away. Regarding the View of the Fruition (result/realization) of the Path, it may be either gradual (zengo, rim-gys-pa), or non-gradual (sudden, direct, tongo, cig-car-ba). In actual practice these two are an interdependent unity, and the “gradual/non-gradual” dualism becomes a false dichotomy. Thus do we “make the goal the path” (Boaz, 2006, “Does Buddhahood Have a Cause?” www.davidpaulboaz.org).

The Paradox of Seeking. Our Great Wisdom Tradition teaches that this profound paradox of the path—the paradox of seeking happiness/liberation—is that the happiness we desire through all our seeking strategies is already present, indwelling, timeless, perfectly awake, prior to the cyclic suffering of the endless painful dualities that this flesh is heir to. “The path is emptiness. Emptiness is the path.” “What you seek is already present, but you do not know it” (Jesus). “Wonder of wonders, all beings are Buddha.” This recognition is after all, the very definition of religion—religare/religio, yoga/zygon, the prior unity of the unbounded whole (mahabindu)—our inherent primordial urge and impulse toward Spirit whose presence (vidya/rigpa, christos, dianoia, shekina), is our “supreme identity”, our “supreme source,” our ultimate trans-conceptual ground state prior to all dualistic, conceptual signification and idolatry.

“We cannot become happy, we can only be happy.” We cannot become enlightened, we can only be enlightened. Why? Because seeking material or spiritual happiness to avoid suffering is a form of suffering. Indeed seeking such happiness is a subtle form of the very ignorance (avidya) that causes suffering. Liberation from suffering—ultimate Happiness Itself—is not a separate reality, some state or thing to be sought, caught and grasped by a knowing subject. “The seeker and that sought are one and the same” (Padmasambhava). Agent and action are not separate. Meditator and meditation are not separate. Yogin and enlightenment are not separate. We cannot cling to the conceptual existence or non-existence of anything at all. Thus is our seeking motive destroyed and we enter in the immediate, naked pristine awareness of the nondual (subject/object unity) presence (vidya/rigpa) “always already present,” the perfect sphere of Dzogchen, the Great Perfection, our primordial buddhahood—by whatever name—that is fully awake, if not yet fully realized, from the very beginning.

Thus our liberation from the endless suffering strategies of seeking happiness cannot occur in the future. Our liberation cannot occur in the past. It can only be recognized, then realized right here now. Such liberation is not mystical, nor transcendent, not elsewhere, but just in between our awareness of past and future. All three are arrayed in the constant continuum of who we are now. Yet, we must remember that this mythopoetic “eternal now” has meaning to human consciousness only relative to a past and a future. This liberation—but decidedly not annihilation—of discursive conceptual mind is, on the account of the mahasiddhas of our wisdom traditions, genuine ultimate happiness, the non-idealized happiness that cannot be lost. “Now is the time to enter into it” (Garab Dorje).

How do we do this? We begin this profoundly basic process by taming the wild horse of the concept/belief mind through quiescence practice, mindfulness training, shamatha under the guidance of a qualified teacher; then if we’re lucky, through a qualified master.

In the post-transcendental “pure view” (dag nang) of the Ati Yoga of Buddhist Dzogchen there is nothing to be transformed or transcended; nothing to be fabricated, contrived or deconstructed by the conceptual mind because all of this relative conventional arising from the “primordial purity” (kadag) of our ultimate base or ground (kun gzhi)—negative, positive, neutral—is always already spontaneously present (lhundrub) and self-perfected (rang grol), and naturally self-liberated (rang bzhin gyis mya ngan las ‘das pa) from the very beginning. This is the ontic prior truth of the matter, invariant through all of our cognitive and meta-cognitive operations, that is to say, through all cognitive change. This non-logocentric, non-signified conceptually ineffable luminosity is “primordially pure” just exactly as it is right now and thus cannot be tainted by anything. So there is no need to change anything. Such spiritual heresy is clearly trans-rational, beyond our habitual concepts and beliefs. How could it be otherwise?

The great teaching is this: simply relax into it, into this mindful meta-cognitive primordial spaciousness of That (Tat/Sat), the unbounded whole. That is the continuity of the great (chen) completion (dzog) that is the perfection of the natural state of the vast primordial base/ground that is not different from our natural ordinary mind of awareness, “The Bright” (kham brahm) of this ever present light of the mind and everything appearing therein.

This is after all who we actually are. And  yes, it takes a bit of practice. On the accord of the masters of the three times, we just practice That, moment to moment, and in due course, be supremely happy. Now there is nothing left to do, so that everything we do is selfless, authentic and kind. Thus do we choose our reality. Thus do we create our individual and thereby collective destiny. Failing this, we are told, just  practice anyway, until clarity arises. Remain mindful. Don’t quit! “The rest shall be added unto you” (Jesus).

Thus it is, nondual, non-separate Spirit, Ultimate Reality Itself, by any name, already transcends, subsumes yet includes and embraces the “explanatory gap” that is the duality of mind and body, subject and object, self and other, past and future, now. Always now. Is not the  present reality of That, who we actually are, our supreme identity? So there is no need to try to become something or someone else, to try change anything. “Let it be as it is, and rest your weary mind, all things are perfect, exactly as they are” (Shakyamuni Buddha). This is the perennial, paradoxical (to concept-mind) truth of the spontaneous action of wu-wei, our effortless acts of surrender to the wisdom of unbounded reaity that is the whole shebang. So non-seeking, not seeking something outside, nor inside, not seeking anything at all is the teaching. Now all that arises—positive, neutral, negative—spontaneously self-liberates at the very instant of its arising (when we surrender our thoughts about it).

The nondual “innermost esoteric” aspect of the wisdom traditions that comprise our primordial Great Tradition teaches that this View and practice is the “cause” of the Fruition of the Path, our liberation from human unhappiness and suffering. And this is the primordial wisdom teaching of nondual Dzogchen, the Great Perfection, the very fruition of the Mahayana, and considered by many to be the pinnacle of primordial wisdom. Heady wine indeed.

 As it is.  The masters of the three times—past, present and future—have told it. That happiness you seek is “always already” present. The heartseed of enlightenment, our very Buddha Nature (tathagatagarbha), our Christ Nature (christos), by whatever name, is always here within the continuum of our mental-emotional nature at the very heart (hridyam, kokoro, nyingpo) of our present human bodymind, just as it is now.       

 Can we really be that presence, this space of sky, in the chaos of our splendent earth? Yes, according to the supreme “innermost secret” nondual view of the wisdom traditions, and as exemplified by the lives of the great mahasiddhas of these traditions we can be that because That is our actual original face, our primordial wisdom nature (gnosis, jnana, yeshe), the very nature of our mind—our original “basic goodness”; so far from our “original sin”. We altogether participate in That. There is a relative conventional difference between samsara and nirvana. There is no ultimate difference. “There is not the slightest difference between samsara and nirvana” (Nagarjuna).

How shall we understand this? Again, the masters of the three times—past, present, future—have told it: We take refuge in “The Three Jewels” of our spiritual path—whatever path that we choose to follow. Thus do we transit from the preconscious “horizontal” spiritual path, to the conscious “vertical” spiritual path. These Three Jewels are 1) the spiritual master, 2) the teaching of the lineage, and 3) the spiritual community of like-minded practitioners.  All three are required. We take refuge in all three.

We are advised to commit to the moment to moment practice of our chosen path, and to train our restless minds in mindful equanimity and kindness, then spontaneously, effortlessly compassionate conduct arises. Not so easy. Yet we do it, step by step. We follow this path with its meditation practice and injunctions, under the guidance of a qualified master, all the way to the end of it. Then, some sunny day, perhaps today, shall we realize that “it is already accomplished from the very beginning”. “Wonder of wonders, all beings are Buddha.”

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

—T.S. Eliot, Little Gidding

You have always been one with the Buddha, so do not pretend you can attain this oneness by various practices. If, in this very instant, you could know that it can never be attained by effort… you would now be the Buddha Mind… Do not seek Buddhahood, your seeking is doomed to failure.

—Huang Po (Kraft, Zen Tradition, 1988)

In this very act of seeking, the truth is revealed, just for a moment… Buddha is within you, clear and bright and vast as space. This is the meditation. In this quiet, vast emptiness there is nothing to construct and nothing to do. In a carefree way, let it be as it is, and just relax into it… there is nothing other than this… Now then, rest in That.

—Lama Wangdor Rinpoche (Santa Fe Retreat, 2003)

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