Toward an Integral Ecology of Mind
Truth is one; many are its names. —Rig Veda
The Two Truths. The normal obscuring sectarian bias regarding our views, opinions and beliefs may be somewhat mitigated by an awareness that the many names (namarupa) arising in our Primordial Wisdom Tradition are discursive, relative-conventional truths, mere concepts/metaphors for Ultimate Truth (paramartha satya)—conceptually ineffable vast unbounded whole; formless intrinsic primordial ground; nondual consciousness-awareness itself in whom the spacetime dimension of form—Relative Truth (samvriti satya) arises. The Two Truths are an indivisible one truth unity.
These names and signs symbolize and support our direct, noetic trans-conceptual recognition, then stabilized realization and ethical fruition of the great mystery of the Word-Logos, breath of many voices, fugue of the already present Presence of the logos-ground that we actually are. This great Reality is the prior and always present fundamental underlying unity, our selfless, formless primordial source-ground, boundless whole that is the very Nature of Mind, “Big Mind” in whom form (E=mc²) and all of us appear and participate. It is That, our inherent and indwelling primordial awareness Wisdom Mind (gnosis, jnana, yeshe) who knows, understands, then realizes and compassionately expresses this great process for the eternal benefit of beings.
Being Itself. Tao, Ta’i Ch’i, Wu/Mu, Zen, Purusha, Nirguna Brahman, Parabrahman, Satchitananda, Samantabhadra, Shunyata/emptiness, Dharmakaya, Tathata (Suchness), kadag/gzhi–rigpa/The Base, Dharmata, Mahamudra, Mahabindu, Logos, Apeiron/Chronos, Anthropos, Urgrund, En Sof, Fitrah, al-haqq, Bathos/The Depth, Logos and the I AM Presence of Abba that is God the Primordial Father—all of these names signify the ineffable, perfectly subjective interdependent nondual prior yet always present unity of all that is. Who am I? Tat Tvam Asi, All That I Am now.
Although this great awareness continuum is known by these and many other names, it is always the still womb of our Great Mother (Prajnaparamita, Shakti, Isis, Maria); indivisible, divine, Supreme Source or “groundless ground”; gift of finite objective-subjective arising spacetime phenomenal reality, always already here now.
Being Here. Just so, the light-energy-motion (E=mc²) of form that appears as the life-force or breath of life of our body-mind with its sentient experience is this continuously arising relative spacetime phenomenal reality descended from our perfectly subjective primordial source-ground. This light/life energy of form is prana/vayu, ch’i, tsal/lung, pneuma (Holy Spirit), spiritus, ruach, an-Nur, Rupakaya, pleroma. All of these names translate breath/spirit. This prana wind pervades the entire body-mind upon each breath, whether or not one is conscious of it. Being aware of it changes everything. Thus does prana energy connect us to the bright primordial ground of it all, each mindful breath, again and again. This is mindful contemplative practice.
Who Am I? The ever-present Witness of our primordial source-ground is this pure selfless intrinsic awareness Presence of that ultimate reality, always already spontaneously present and awake at the spiritual heart of each human being. This Presence is known as vidya, rigpa, logos-christos (The Presence of the “I Am That I Am” of Moses and the Prophets, and of Jesus The Christ), parousia, purusha, atman-saksin, ming, tawhid, shekhina, in the turiya of the moment now. The awakening to that indwelling primeval intrinsic awareness Presence, always already present through this consciousness processional of objective and subjective experience, is human happiness.
Wisdom Mind. Thus does the ever present Presence of our compassionate Wisdom Mind recognize, then realize and compassionately express itself. Thus does primordial consciousness-awareness ground that is Ultimate Truth of our innate, nondual transcendent Primordial Awareness Wisdom—Gnosis, Jñana, Yeshe, Noesis, Fana, Shakti, Samantabhadri, Prajnaparamita (wisdom Mother of the Buddhas), Tathagatagarbha (Buddha Nature)—arise as love-wisdom. Yes, That (tat, sat) is our primordial Wisdom Mind who continuously recognizes and realizes itself as ultimate essential Nature of Mind, original unbounded whole (mahabindu), our infinite Supreme Source (kunjed gyalpo).
How shall we accomplish this great realization that is the “innermost esoteric” fact of the matter? It is through dhyana, (shamatha/vipashyana, Atma Vichara, mindfulness, bhavana, meditation, zazen/shikantaza, gompa) under the guidance (satsang) of a qualified living master that we stride the wisdom path. There abides an indivisible stillness at the heart of motion that embraces them both. Being That is the great work (sadhana), “already accomplished”—yet to be done. Thus do we realize, then actualize in the world—for all beings, and thus for oneself—that prior unity of wisdom and compassion that is Ultimate Happiness Itself (paramananda, mahasuka, eudaemonia), fruition and kind expression of the “innermost secret” view and practice of this great process.
Such a realization is, this moment now, always awakened in the eternal womb of our Great Wisdom Mother, infinite potential of the compassionate, continuous samhadi of certainty, equanimity and joy that is the heart-seed witness Presence of our ever-present Christ-Buddha Nature (Christos, I Am That I Am, samatajnana). It is That (sat, sat) according to the masters of humanity’s Great Wisdom Tradition, that is the essential Nature of Mind (cittata, sem nyid, gnosis), our very Mind Essence (svabhava, cho nyid, asti, ousia, eidos) that is the actual Supreme Identity and awake ultimate happiness of each one of us, and indeed, of every sentient being in every dimension of every world system. Who am I? Tat Tvam Asi. That I Am! Without a single exception.
—David Paul Boaz Dechen Wangdu
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