Grigoris wrote: ↑
Sun Nov 04, 2018 10:39 am
There is nothing here to defend, really. If there is, it means we are accusing not only Elio but also Garchen Rinpoche, at least two sons of Tulku Urgyen Rinpoche, James Low, Dzogchen Ponlop Rinpoche, Khenpo Tsultrim Gyamtso Rinpoche, Thrangu Rinpche, the notorious Tenzin Wangyal Rinpoche, etc., etc. I do not think I have received teachings from many teachers who do not use the term (and I would not be so adamant that ChNN has never used it). They all contextualise it, which is after all what makes these words understandable in the very first place. Elio, a fantastic instructor ChNN had great confidence in, does it too:
Elio Guarisco wrote:When we say luminosity we do not really mean the appearance of a light. We are talking about the nature of the mind that has no form, no color, and whose nature is not easily expressible in words. We have mind and the nature of the mind, and just like fire and the nature of fire, these are not the same, yet not completely different.
Mind refers to the faculty I use, for example, now when I am talking, in order to coordinate some memories I have heard of the teaching. Mind is what you use when you try to understand what I am saying. But that mind is somewhat limited, it is judgement, it depends on the senses, on time and space.
Mind changes according to the time and the space or situation in which you are. For example, you may be in a nice restaurant for dinner and feel very happy. That is your state of mind because you are in that particular place, possibly with someone you like. But perhaps afterwards, in the street a person may make some comment about your girlfriend, your mind gets angry, and you get into a fight. That anger is also your mind. Mind changes quickly just like that.
Also the opinions we have about this world, politics, finances, ecology, spirituality etc., and to which we give great importance are mind: unstable and changeable. Yet these are something that changes just like the example I have just given, and most of the time the opinions we hold on to with great attachment are useless.
On the contrary the nature of the mind is beyond judgement; it doesn’t depend on time or space or on the circumstances we find ourselves in. For example, if we think about the sky, today it is not very nice, there are a lot of clouds. These clouds are like our mind. But when the clouds have passed there is this blue sky that appears which is like the nature of our mind. In truth, the blue sky is always there even if hidden by clouds. The nature of our mind never changes, regardless of what we do. It is always the same.
Usually people who practice a spiritual path think that in this way their mind will somehow transform and become different: this is not true. Their nature of the mind is always the same. If they think they are progressing along a path it just means that they have the concept of progressing. Actually there is nothing like that.
In our selves there is a kind of space, luminous, that has always been there. A space that as it was it will be, that does not improve nor get worse. In Dzogchen this space is called ‘nature of the mind’.
It is unchanging and yet, the nature of our mind is not like a stone: we have feelings, thoughts, and emotions. But when we don’t recognize the space that never changes within ourselves, we become dominated by the clouds of mind – feelings, thoughts and emotions.
During the intermediate state of life, a Dzogchen practitioner learns how to recognize, became familiar with and abide in that space. If we are able to be in that, we can have thoughts, feelings etc., but instead of being dominated by them we can use them. Therefore our life is very important, very precious, for during life we have the opportunity to approach the understanding of the nature of our mind, of what we really are.