Difference between revisions of "The Cosmological Drama of the Traces"
(Created page with " Awareness as Phenomenology, Essays The Cosmological Drama of the Traces By Rudolph Bauer, Phd Thu, Feb 23, 2012 Rudolph Bauer, Ph.D. Author, Jasmine Chehrazi, Ed...") |
|||
| Line 4: | Line 4: | ||
| − | Awareness as Phenomenology, Essays | + | [[Awareness]] as {{Wiki|Phenomenology}}, Essays |
| − | The Cosmological Drama of the Traces | + | The [[Cosmological]] Drama of the Traces |
By Rudolph Bauer, Phd Thu, Feb 23, 2012 | By Rudolph Bauer, Phd Thu, Feb 23, 2012 | ||
| − | Rudolph Bauer, Ph.D. Author, Jasmine Chehrazi, Editor | + | Rudolph Bauer, [[Ph.D.]] Author, Jasmine Chehrazi, Editor |
| − | 1. The Alaya Vijnaa in Longchenpa’s words and meaning is a dramatic discourse. It definitively goes beyond the bounds and limits of early Buddhism in terms of: first, going beyond a simplistic idealism, that is, going beyond the experience that our limited mind creates everything; secondly, going beyond the anti-cosmological orientation of early Buddhism, that is, the orientation that rejects the understanding of divine creation; third, going beyond the so-called heresy of Sati which is the unfolding of divine being in | + | 1. The [[Alaya]] Vijnaa in [[Longchenpa’s]] words and meaning is a dramatic [[discourse]]. It definitively goes beyond the bounds and limits of [[early Buddhism]] in terms of: first, going beyond a simplistic [[idealism]], that is, going beyond the [[experience]] that our limited [[mind]] creates everything; secondly, going beyond the anti-cosmological orientation of [[early Buddhism]], that is, the orientation that rejects the [[understanding]] of [[divine]] creation; third, going beyond the so-called [[heresy]] of [[Sati]] which is the unfolding of [[divine being]] in |
| − | all beings); fourth, going beyond the nihilism that all human existence is illusion rather then being the divine appearance and manifestation of the dharmakaya, which visioning is compassionate awareness itself; fifth, presenting a clear, luminous basis of the continuity of being life after life and death after death; sixth, the | + | all [[beings]]); fourth, going beyond the [[nihilism]] that all [[human existence]] is [[illusion]] rather then being the [[divine]] [[appearance]] and [[manifestation]] of the [[dharmakaya]], which visioning is [[compassionate]] [[awareness]] itself; fifth, presenting a clear, {{Wiki|luminous}} basis of the continuity of being [[life]] after [[life]] and [[death]] after [[death]]; sixth, the [[corresponding]] evolutionary [[understanding]] of the [[Wikipedia:Absolute (philosophy)|ultimate]] unfolding of historical [[human existence]] as epochs; and seventh, going beyond the anti-theistic prejudice… [[theism]] that is not entity-based but rather the singular [[primordial awareness]], whose qualities are [[spaciousness]], {{Wiki|luminous}} radiance, and the true, {{Wiki|pervasive}} [[compassion]]. |
| − | 2. The primordiality of the primordial awareness is the universal ground as infinite source. In Indian Buddhism there is an anti cosmological orientation. In these early teachings we find a beginning-less ignorance: ma rig pa, avidya of samsara stretching into an infinite, baseless, floating past as karma - emotionally infused karma - and its traces creating more | + | 2. The primordiality of the [[primordial awareness]] is the [[universal ground]] as [[infinite]] source. In [[Indian Buddhism]] there is an anti [[cosmological]] orientation. In these early teachings we find a beginning-less [[ignorance]]: [[ma rig pa]], [[avidya]] of [[samsara]] stretching into an [[infinite]], baseless, floating {{Wiki|past}} as [[karma]] - [[emotionally]] [[infused]] [[karma]] - and its traces creating more [[samsara]]… a kind of [[psychological]] [[causation]] in {{Wiki|conjunction}} with the dramatic [[divinity]] of [[enlightened]] [[buddhas]] located on the other side of ordinary [[existence]]. A kind of Barthian [[divine]] other-ness…infinite other-ness… beyond historical [[experience]] and humanness. |
| − | 3. In spite of this framing of a Buddhist form of spiritual materialism, that existence is considered only the function of cause and effect without ontological or cosmological basis… which position ultimately involves awareness, suffering until permanent disappearance of this very human awareness whose nature is coincidence of circumstance, rather than a nature that is infinite in its horizon and completely multidimensional. The early Buddhist version of awareness a constrictedand constricting view of awareness. | + | 3. In spite of this framing of a [[Buddhist]] [[form]] of [[spiritual materialism]], that [[existence]] is considered only the function of [[cause and effect]] without [[Wikipedia:Ontology|ontological]] or [[cosmological]] basis… which position ultimately involves [[awareness]], [[suffering]] until [[permanent]] [[disappearance]] of this very [[human]] [[awareness]] whose [[nature]] is coincidence of circumstance, rather than a [[nature]] that is [[infinite]] in its horizon and completely multidimensional. The early [[Buddhist]] version of [[awareness]] a constrictedand constricting view of [[awareness]]. |
| − | 4. Arising from this limited understanding of awareness as being mind alone is the expanding understanding of the direct perception…the luminous nucleus of radiance… spacious, luminous enlightenment, which is within all beings as all beings. Everything (all phenomena internal as well as external) arises out of this ground of primordial awareness, which is buddhahood itself. | + | 4. [[Arising]] from this limited [[understanding]] of [[awareness]] as being [[mind]] alone is the expanding [[understanding]] of the direct perception…the {{Wiki|luminous}} nucleus of radiance… spacious, {{Wiki|luminous}} [[enlightenment]], which is within all [[beings]] as all [[beings]]. Everything (all [[phenomena]] internal as well as external) arises out of this ground of [[primordial awareness]], which is [[buddhahood]] itself. |
| − | 5. This cosmological scenario is encompassing and is interiorized within and through being in the world itself… the psyche. Cosmological process unfolds within each individual’s interiority throughout life after life. As the ground of pure awareness unfolds, there is both at times recognition of direct perception and a lack of recognition or lack of direct perception, and there is a manifestation into the universal ground of cultural and personal mind alone. This lack of direct perception is the natural manifestation of mind alone, which experience leaves traces, just as the corresponding direct perception leaves traces of translucidity and transparency of all experience. This bifurcatedness of human experience reflects both bewilderment and | + | 5. This [[cosmological]] scenario is encompassing and is interiorized within and through being in the [[world]] itself… the [[Wikipedia:Psyche (psychology)|psyche]]. [[Cosmological]] process unfolds within each individual’s interiority throughout [[life]] after [[life]]. As the ground of [[pure awareness]] unfolds, there is both at times {{Wiki|recognition}} of direct [[perception]] and a lack of {{Wiki|recognition}} or lack of direct [[perception]], and there is a [[manifestation]] into the [[universal ground]] of {{Wiki|cultural}} and personal [[mind]] alone. This lack of direct [[perception]] is the natural [[manifestation]] of [[mind]] alone, which [[experience]] leaves traces, just as the [[corresponding]] direct [[perception]] leaves traces of translucidity and transparency of all [[experience]]. This bifurcatedness of [[human experience]] reflects both [[bewilderment]] and [[enlightenment]]… simultaneously [[experienced]]. |
| − | 6. The cosmological dimension of awareness naturally deconstructs naïve | + | 6. The [[cosmological]] [[dimension]] of [[awareness]] naturally deconstructs naïve [[idealism]]… that is the extent to which [[foundational consciousness]] creates and structures the [[external world]]. [[Foundational consciousness]] is not [[primordial awareness]], but is contextualized mind…epochic. An [[interpretation]] that arises for some is that [[foundational consciousness]], or [[mind consciousness]], is an [[unconscious]] array of dynamic and [[interdependent]] [[manifestations]] of our [[mind]], and the actual [[physical]] structures of the [[body]] and [[world]] are [[manifestations]] of our actual [[life]] [[world]]. |
| − | 7. The ancient historical literature indicates the idealistic implications of the idealistic view that the personal mind or foundational consciousness actually creates the external world and its appearance. | + | 7. The [[ancient]] historical {{Wiki|literature}} indicates the {{Wiki|idealistic}} implications of the {{Wiki|idealistic}} view that the personal [[mind]] or [[foundational consciousness]] actually creates the [[external world]] and its [[appearance]]. |
| − | 8. This is the natural extension of belief in the omnipotent, the power of human action-- | + | 8. This is the natural extension of [[belief]] in the omnipotent, the power of [[human]] [[action]]-- [[karma]]… to create [[worlds]] and that [[Karma]] works in a coordinated fashion across communities. This role of [[human]] agency in the creating of the [[world]] and this creative agency focuses on [[cognition]] as well as agency. |
| − | 9. Siddhas in the traditions such as Longchenpa, as well as Hindu Swami Muktananda and Qi | + | 9. [[Siddhas]] in the [[traditions]] such as [[Longchenpa]], as well as [[Hindu]] [[Swami]] [[Muktananda]] and [[Qi Gong]] [[Master]] Yan Xin, rejects {{Wiki|solipsistic}} [[idealism]], namely that [[ordinary mind]] or [[foundational consciousness]] create the [[external world]]. Yet they [[recognize]] that it is true that the actual [[quality]] of the [[world]] is profoundly altered through our engagement with [[world]]; yet the [[essential]] {{Wiki|luminous}} [[energy]] of the [[manifesting]] [[world]] is configurations of {{Wiki|light}} that remain outside the individual’s influence… nonetheless for [[human beings]] who access [[awareness]] of [[awareness]], there is this capacity to be in [[primordial awareness]], as the level of {{Wiki|light}} allowing the co-emergent influence the level of {{Wiki|light}} within the {{Wiki|light}}. Through amplification, pacification, magnetization, and summing. |
| − | 10. The ancient notion of interdependent origination, a process of cause and effect driven by human action, karma is replaced or displaced by the matrix of the magical web-- a matrix of energy and fields of light and unfolding alchemical traces as semblances of | + | 10. The [[ancient]] notion of [[interdependent origination]], a process of [[cause and effect]] driven by [[human]] [[action]], [[karma]] is replaced or displaced by the [[matrix]] of the [[magical]] web-- a [[matrix]] of [[energy]] and fields of {{Wiki|light}} and unfolding [[alchemical]] traces as semblances of [[experience]]… the [[infinite]] located-ness of [[Indra’s net]]. |
| − | 11. Wholehearted commitment or samaya to | + | 11. Wholehearted commitment or [[samaya]] to [[goddess]]… the [[blessing]] of the [[wisdom beings]] and our [[samaya]] is co-emergent [[action]]. [[Refuge]] is [[samaya]]. |
| − | 12. The human unconsciousness leads at its deepest levels to a network of consciousness that forms a concealed secret array of continuities driven by the fundamental intelligent and divine dynamic… so one’s unconscious process is linked with somatic processes and non-conceptual experience. The imaginative is also engaged as an organ of perception. | + | 12. The [[human]] [[unconsciousness]] leads at its deepest levels to a network of [[consciousness]] that [[forms]] a concealed secret array of continuities driven by the fundamental {{Wiki|intelligent}} and [[divine]] dynamic… so one’s [[unconscious]] process is linked with somatic {{Wiki|processes}} and [[non-conceptual]] [[experience]]. The imaginative is also engaged as an {{Wiki|organ}} of [[perception]]. |
| − | 13. There is the universal ground, kungzhi laya and the universal ground consciousness, alaya vijnana.. | + | 13. There is the [[universal ground]], [[kungzhi]] laya and the [[universal ground]] [[consciousness]], [[alaya vijnana]].. |
| − | 14. There is the original divine ground, which is the ground of all which manifests the universal | + | 14. There is the original [[divine]] ground, which is the ground of all which [[manifests]] the [[universal ground]]… the ground of all with its [[cosmological]] primordiality [[manifests]] all of [[samsara and nirvana]]. This [[primordial ground]] is translucidity, and also the [[universal ground]] is the innately [[pure]] [[primordial ground]] of all [[reality]]. |
| − | 15. This divine ground is the enlightened movement or Buddha nature. This dharmakaya precedes the cyclic existence of samsara and translucidity of nirvana. It is located within all beings and manifests all beings. The ground itself is described as empty spaciousness, open essence, radiant nature, an all-pervasive field of compassion. There is this constant manifestation, efflorescence that manifests both samsara and | + | 15. This [[divine]] ground is the [[enlightened]] {{Wiki|movement}} or [[Buddha nature]]. This [[dharmakaya]] precedes the [[cyclic existence]] of [[samsara]] and translucidity of [[nirvana]]. It is located within all [[beings]] and [[manifests]] all [[beings]]. The ground itself is described as [[empty]] [[spaciousness]], open [[essence]], radiant [[nature]], an all-pervasive field of [[compassion]]. There is this [[constant]] [[manifestation]], efflorescence that [[manifests]] both [[samsara and nirvana]]… concealed and unconcealed. The [[empty]] [[reality]] is [[dharmakaya]]. The radiant [[bliss body]] is [[sambogakaya]]. The all-pervasive [[emanation body]] is [[nirmanakaya]]. |
| Line 56: | Line 56: | ||
| − | 16. The pure ground undergoes a process of manifestation and densification of light in which two paths arise: the path of translucidity or direct perception; and, the path of hidden-ness and the lack of recognition-- translucidity veiled. Awareness of awareness and non-awareness. | + | 16. The [[pure]] ground undergoes a process of [[manifestation]] and densification of {{Wiki|light}} in which [[two paths]] arise: the [[path]] of translucidity or direct [[perception]]; and, the [[path]] of hidden-ness and the lack of {{Wiki|recognition}}-- translucidity [[veiled]]. [[Awareness]] of [[awareness]] and [[non-awareness]]. |
| − | 17. There is the ground of awareness or knowing-ness or reality body and surface level that is developmentally dependent, and is the universal ground consciousness or single identity of non-awareness. | + | 17. There is the ground of [[awareness]] or knowing-ness or [[reality body]] and surface level that is developmentally dependent, and is the [[universal ground]] [[consciousness]] or single [[Wikipedia:Identity (social science)|identity]] of [[non-awareness]]. |
| − | 18. This foundational consciousness or universal ground consciousness is the actual field of karmic traces. | + | 18. This [[foundational consciousness]] or [[universal ground]] [[consciousness]] is the actual field of [[karmic traces]]. |
| − | 19. These traces can be infused with radiant luminosity and dissolved. Moreover, these traces are actually traces of timeless awareness experienced in time and space within the mind-body continuum, within the vajra vas body, within the body of light permeating the physical and body of the mind. Everything is permeable, porous and subsumes illumination and illuminative experience. Love is illuminative experience. | + | 19. These traces can be [[infused]] with radiant [[luminosity]] and dissolved. Moreover, these traces are actually traces of [[timeless awareness]] [[experienced]] in [[time and space]] within the mind-body {{Wiki|continuum}}, within the [[vajra]] vas [[body]], within the [[body of light]] permeating the [[physical]] and [[body]] of the [[mind]]. Everything is permeable, porous and subsumes [[illumination]] and illuminative [[experience]]. [[Love]] is illuminative [[experience]]. |
| − | 20. Each life is an assemblance of luminous traces of experience that are layered in inter-sense and create the alchemical transition and transmission. The same is true with human development during the life cycle, and the same is through the transmission of life after life. All life is transmission both within and without… the net of Indra, the magical matrix, is the field… fields within fields. | + | 20. Each [[life]] is an assemblance of {{Wiki|luminous}} traces of [[experience]] that are layered in inter-sense and create the [[alchemical]] transition and [[transmission]]. The same is true with [[human]] [[development]] during the [[life]] cycle, and the same is through the [[transmission]] of [[life]] after [[life]]. All [[life]] is [[transmission]] both within and without… the net of [[Indra]], the [[magical]] [[matrix]], is the field… fields within fields. |
Revision as of 00:36, 5 February 2020
Awareness as Phenomenology, Essays
The Cosmological Drama of the Traces
By Rudolph Bauer, Phd Thu, Feb 23, 2012
Rudolph Bauer, Ph.D. Author, Jasmine Chehrazi, Editor
1. The Alaya Vijnaa in Longchenpa’s words and meaning is a dramatic discourse. It definitively goes beyond the bounds and limits of early Buddhism in terms of: first, going beyond a simplistic idealism, that is, going beyond the experience that our limited mind creates everything; secondly, going beyond the anti-cosmological orientation of early Buddhism, that is, the orientation that rejects the understanding of divine creation; third, going beyond the so-called heresy of Sati which is the unfolding of divine being in
all beings); fourth, going beyond the nihilism that all human existence is illusion rather then being the divine appearance and manifestation of the dharmakaya, which visioning is compassionate awareness itself; fifth, presenting a clear, luminous basis of the continuity of being life after life and death after death; sixth, the corresponding evolutionary understanding of the ultimate unfolding of historical human existence as epochs; and seventh, going beyond the anti-theistic prejudice… theism that is not entity-based but rather the singular primordial awareness, whose qualities are spaciousness, luminous radiance, and the true, pervasive compassion.
2. The primordiality of the primordial awareness is the universal ground as infinite source. In Indian Buddhism there is an anti cosmological orientation. In these early teachings we find a beginning-less ignorance: ma rig pa, avidya of samsara stretching into an infinite, baseless, floating past as karma - emotionally infused karma - and its traces creating more samsara… a kind of psychological causation in conjunction with the dramatic divinity of enlightened buddhas located on the other side of ordinary existence. A kind of Barthian divine other-ness…infinite other-ness… beyond historical experience and humanness.
3. In spite of this framing of a Buddhist form of spiritual materialism, that existence is considered only the function of cause and effect without ontological or cosmological basis… which position ultimately involves awareness, suffering until permanent disappearance of this very human awareness whose nature is coincidence of circumstance, rather than a nature that is infinite in its horizon and completely multidimensional. The early Buddhist version of awareness a constrictedand constricting view of awareness.
4. Arising from this limited understanding of awareness as being mind alone is the expanding understanding of the direct perception…the luminous nucleus of radiance… spacious, luminous enlightenment, which is within all beings as all beings. Everything (all phenomena internal as well as external) arises out of this ground of primordial awareness, which is buddhahood itself.
5. This cosmological scenario is encompassing and is interiorized within and through being in the world itself… the psyche. Cosmological process unfolds within each individual’s interiority throughout life after life. As the ground of pure awareness unfolds, there is both at times recognition of direct perception and a lack of recognition or lack of direct perception, and there is a manifestation into the universal ground of cultural and personal mind alone. This lack of direct perception is the natural manifestation of mind alone, which experience leaves traces, just as the corresponding direct perception leaves traces of translucidity and transparency of all experience. This bifurcatedness of human experience reflects both bewilderment and enlightenment… simultaneously experienced.
6. The cosmological dimension of awareness naturally deconstructs naïve idealism… that is the extent to which foundational consciousness creates and structures the external world. Foundational consciousness is not primordial awareness, but is contextualized mind…epochic. An interpretation that arises for some is that foundational consciousness, or mind consciousness, is an unconscious array of dynamic and interdependent manifestations of our mind, and the actual physical structures of the body and world are manifestations of our actual life world.
7. The ancient historical literature indicates the idealistic implications of the idealistic view that the personal mind or foundational consciousness actually creates the external world and its appearance.
8. This is the natural extension of belief in the omnipotent, the power of human action-- karma… to create worlds and that Karma works in a coordinated fashion across communities. This role of human agency in the creating of the world and this creative agency focuses on cognition as well as agency.
9. Siddhas in the traditions such as Longchenpa, as well as Hindu Swami Muktananda and Qi Gong Master Yan Xin, rejects solipsistic idealism, namely that ordinary mind or foundational consciousness create the external world. Yet they recognize that it is true that the actual quality of the world is profoundly altered through our engagement with world; yet the essential luminous energy of the manifesting world is configurations of light that remain outside the individual’s influence… nonetheless for human beings who access awareness of awareness, there is this capacity to be in primordial awareness, as the level of light allowing the co-emergent influence the level of light within the light. Through amplification, pacification, magnetization, and summing.
10. The ancient notion of interdependent origination, a process of cause and effect driven by human action, karma is replaced or displaced by the matrix of the magical web-- a matrix of energy and fields of light and unfolding alchemical traces as semblances of experience… the infinite located-ness of Indra’s net.
11. Wholehearted commitment or samaya to goddess… the blessing of the wisdom beings and our samaya is co-emergent action. Refuge is samaya.
12. The human unconsciousness leads at its deepest levels to a network of consciousness that forms a concealed secret array of continuities driven by the fundamental intelligent and divine dynamic… so one’s unconscious process is linked with somatic processes and non-conceptual experience. The imaginative is also engaged as an organ of perception. 13. There is the universal ground, kungzhi laya and the universal ground consciousness, alaya vijnana..
14. There is the original divine ground, which is the ground of all which manifests the universal ground… the ground of all with its cosmological primordiality manifests all of samsara and nirvana. This primordial ground is translucidity, and also the universal ground is the innately pure primordial ground of all reality.
15. This divine ground is the enlightened movement or Buddha nature. This dharmakaya precedes the cyclic existence of samsara and translucidity of nirvana. It is located within all beings and manifests all beings. The ground itself is described as empty spaciousness, open essence, radiant nature, an all-pervasive field of compassion. There is this constant manifestation, efflorescence that manifests both samsara and nirvana… concealed and unconcealed. The empty reality is dharmakaya. The radiant bliss body is sambogakaya. The all-pervasive emanation body is nirmanakaya.
EVERYTHING TAKES PLACE WITHIN THE GROUND AS THE GROUNDS… THE DIFFERENT NAMES REFER TO DIFFERENT DIMENSIONS OF THE EXPERIENCE AND MANIFESTATION.
16. The pure ground undergoes a process of manifestation and densification of light in which two paths arise: the path of translucidity or direct perception; and, the path of hidden-ness and the lack of recognition-- translucidity veiled. Awareness of awareness and non-awareness.
17. There is the ground of awareness or knowing-ness or reality body and surface level that is developmentally dependent, and is the universal ground consciousness or single identity of non-awareness.
18. This foundational consciousness or universal ground consciousness is the actual field of karmic traces.
19. These traces can be infused with radiant luminosity and dissolved. Moreover, these traces are actually traces of timeless awareness experienced in time and space within the mind-body continuum, within the vajra vas body, within the body of light permeating the physical and body of the mind. Everything is permeable, porous and subsumes illumination and illuminative experience. Love is illuminative experience.
20. Each life is an assemblance of luminous traces of experience that are layered in inter-sense and create the alchemical transition and transmission. The same is true with human development during the life cycle, and the same is through the transmission of life after life. All life is transmission both within and without… the net of Indra, the magical matrix, is the field… fields within fields.
