As We Think

When the mortal mind appears, buddhahood disappears. When the mortal mind disappears, buddhahood appears. When the mind appears, reality disappears. When the mind disappears, reality appears.”


 Mind cannot be used to grasp mind. Still, for the sake of the following consideration, here is a view: Mind is thought-energy, limitlessly potent. Awareness is mind without objects. Consciousness is mind with objects. What appears to the human perception as physical matter is the dense outer layer of consciousness, the end result of a series of energy interactions occurring in unseen dimensions. This interdependently originating continuum of energy creates and sustains the entire multidimensional multiverse in an exquisite choreography beyond human comprehension.

In reality, nothing is what it seems to the limited mortal perceptive capacity. Not a single thought, conception, sensation, or experience, high or low, is anything but a modification of dreams, a kind of hallucination. It is all a conjunction of wave patterns in vibratory frequencies, typically appearing very elusive to perception in the denser realms of the ordinary senses, where thought-energy (intent) rigidifies momentarily into seemingly solid objects. Nevertheless, there are no enduringly solid objects. This so-called world is a phenomenon of luminous interweaving energetic interactions — a radiant play of light — and yet apart from thought, there is no independent world, play, or self.

It is always an event in Consciousness, in the vastness of which everything that appears is simply a modification. In the first verse of the Dhammapada (quotations from the Buddha) it states: “All things are preceded by the mind, led by the mind, created by the mind.” However, when mind attaches to or fixates on any of these endlessly arising objects, conditions, or their effects,  then those objects, states, or conditions are mistaken as “real” by the process of identification and differentiation. In other words, we grant them an enduring substantiality apart from ourselves, and thus create a stressful internal division based on this erroneous interpretation on perception. This why the old masters, such as Dogen Zenji, advise sincere aspirants: “Your only concern should be, as thought follows thought, to avoid clinging to any of them.”

Through clear seeing inspired by true inquiry, that perceptual presumption of duality — of self vs other — can be recognized as the activity of separation and delusion itself, and thereby can begin to be undermined by refusal to continue granting such mental fabrications any substantial reality. In the process, these billion upon billion appearances once more become non-binding, fluid, and transparent as mere conceptual designations, with no inherent solidity. The whole adventure they imply – in whatever realm, heaven and earth or hell and high water — is thus recognized as an empty expression of the dream, having no defining or ultimate significance, but only as the play of Mystery in the vastness of the Unknown Itself.

As the late great adept Tulku Urgyen Rinpoche noted: “If you believe there is a thing called mind, it is just a thought. If you believe there is no thing called mind, it’s just another thought. Your natural state, free of any kind of thought about it—that is buddhanature. Mind is similar to space, in that it is insubstantial, not material. Isn’t it quite amazing that something that is insubstantial is also able to experience?” 

Another Master, Dilgo Khyentse Rinpoche, elaborated on the usual mind this way: “What we normally call the mind is the deluded mind, a turbulent vortex of thoughts whipped up by attachment, anger, and ignorance. This mind is always being carried away by one delusion after another. Yet, however strong these thoughts may seem, they are just thoughts and will eventually dissolve back into emptiness. Once you recognize the intrinsic nature of the mind, these thoughts that seem to appear and disappear all the time can no longer fool you. Just as clouds form, last for a while, and then dissolve back into the empty sky, so deluded thoughts arise, remain for a while, and then vanish into the voidness of mind; in reality nothing at all has happened. All thoughts in their infinite variety – devotion, compassion, harmfulness, desire – are utterly without substance. There is no thought that is something other than voidness; if you recognize the void nature of thoughts at the very moment they arise, they will dissolve. Attachment and hatred will never be able to disturb the mind. Deluded emotions will collapse by themselves. No negative actions will be accumulated, so no suffering will follow.”

The human mind thinks up all sorts of stuff to entertain and astonish itself. It is really quite amazing in that regard! It would like to confirm its existence, but never quite can, so back we go to more thought stuff, even though fundamentally we do not know what any appearance is!

Certainly, we can construct and then expound all sorts of notions about phenomena, yet still not know what a single thing actually is. We literally cannot differentiate ourselves from a single thing, any more than wetness can separate itself from water. There is no definitive explanation for any of it, nor is there really any need for one, except to the discursive mind born of false dilemma.

This is not a matter of belief or speculation. It can be directly verified when one stops and simply contemplates the mystery of one’s own appearance here. In effect, there is the awareness that we Are, but “What” is aware is always unknowable, since it can never be an object to itself. The eye cannot see itself. Whatever is, simply is. Is. We can only be that.

What we know of dreams can serve to illuminate our “position” in the so-called waking state. In either, we are in exactly the same situation – we appear to create our environment in both conditions, as well as our sense of being an independent “I”. We can describe it as a play of thought energies, or a coordinated firing of neural synapses modifying sensory impressions to fabricate a view, but all we can really be sure of is that we Are. There is awareness. Everything else is subject to interpretation, but the simple fact of Awareness is our irreducible inheritance.

By allowing attention to rest as this Awareness itself, rather than dwelling and fixating on the objects and events that appear and disappear in the absorbing play of thought-energy, something quite interesting is revealed. Clearly the dream is a creation, an imaginary product of our own consciousness — who makes this dream but us? And yet we don’t know what we ourselves Are, except for the fact that we Are.

Even those philosophies that claim we are not an entified self, but rather a mindstream or stream of being which repeatedly incarnates, are only pointing to a more subtle form of identification, and hence limitation. In fact, the mindstream is not our identity, but our display — a creative projection of consciousness into the virtual reality playground of space-time. Radiant emptiness momentarily reflects itself as the “me-experience”, in the same way our subconscious manifests dream characters.

The mindstream is not who we are, any more than last night’s dream characters. There is an awake aware (knowing) space in which the stream of being appears, transforms, and disappears. It is the same with thoughts, emotions, memories, sensations, and perceptions. None of it is who or what we are, any more than the blood traveling through the veins, or the neural impulses flitting about in the cerebellum. All of that is what changes, but what we truly are does not change. Awareness itself is motionless, timeless.

The American teacher Adyashanti made a relevant point in this regard when he noted: “Within this consciousness, within this space of stillness, many thoughts can and do appear. Many emotions can and do appear . . . but really, it’s all imagination. How do we know it’s all imagination? Because when we stop imagining, it disappears. When we stop naming ourselves, who we think we are disappears until we begin to name ourselves again. But when we stop and we look, what’s obvious is that there’s just the looking, an open space of awareness, and nothing more, because the next thing is simply the next thought.”

When we let this realization in, our experience is freed from the confines of conceptuality and conflicted movement, with no judgment or measure of inside/outside, better or worse, higher or lower. Rather, there is an open transparency, like space, in which no separation between the experiencer, the experiencing, and the experience can be found, except as an imaginary, or conceptual, designation.

On the other hand, though dreaming arises in consciousness and dissolves “there” just the same, can we even call it “our own”? When we awaken, we realize the dream has no concrete substantiality, except what we might attribute to it by virtue of conceptual designation. This activity of superimposing fantasies of interpretation on perception is itself a kind of humorous pretense that is nevertheless still taken quite seriously. So seriously, in fact, that when differing dream states (i.e. interpretations, or beliefs) clash, further confusions, contentions, and even wars follow. Who would imagine that both personal as well as global conflicts find their origin in dreaming?

Just so, this waking realm can be seen, not as a place or world, but as an indefinite dimension that is not concrete or independent like any apparent object, but fluidly manifesting as a play of infinitely inter-connected and dependently-originating possibility. As such, all conditional viewpoints and positions can be submitted to a conscious process of recognition and grateful release – recognition of our true nature, and release of all limitations the mind of grasping and aversion would seek to superimpose on our own native innocence.

Such a process in turn can inspire a truly heart-felt relationship to the wonder of this mystery, without the terrible burden of loveless alienation and persistent sense of dilemma, or even any humorless concern about the implications of the dream world itself. Once liberated from the deluding influences of greed, envy, hatred, and ignorance of one’s true nature and condition, the energy and attention that constitute our mental and emotional functioning are naturally transmuted, becoming more and more characterized by spontaneity, wisdom, clarity, and above all, compassion.

As this liberating process proceeds, we can become consciously responsible for our divisive tendencies and contractive fixations, which are the real creators of every circumstance of the dream, and the source of our chronic sense of stress and dis-ease. When the sages urge us to let go of the mind, it is that mind to which they are pointing – the dreaming mind of fixation and separation, addicted to fantasies of control and self-confirmation.

Moreover, the dream itself does not have to be accepted or rejected in terms of any of its content. It resists definition. Where do we dream? Where is a “place”? When we realize that there is, at last, nothing to grasp at, cling to, or flee, we can forgive the dream and relax into the “Unknown”. After all, it is our own habitual activity, born of ignorance, which has been separating, contracting, seeking, suffering, imagining, and thereby investing the illusory with a sense of substantiality. Upon awakening, we realize that we have been pinching ourselves in our sleep.

When this complex mechanism of suffering is thoroughly recognized as our own creation, seen through as the error in judgment and appreciation which it is, and fully released, then our inherent happiness and fluidity, so long obscured, eventually shines through as the ordinary and natural state of being-ness. Nothing ever needed to be added to that — we simply needed to stop granting reality to the unreal.

“The thought manifests as the word;
The word manifests as the deed;
The deed develops into habit;
And the habit into character.

So, watch the thought and its ways with care
And let it spring from love
Born out of concern for all Beings.
As the shadow follows the body,
As we think, so we become.”

~ Dhammapada Sutra

About Bob OHearn

My name is Bob O'Hearn, and I live with my Beloved Mate, Mazie, in the foothills of the Northern California Sierra Nevada Mountains. I have a number of blog sites you may enjoy: Photo Gallery: Essays on the Conscious Process: Compiled Poetry and Prosetry: Verses and ramblings on life as it is: Verses and Variations on the Investigation of Mind Nature: Verses on the Play of Consciousness: Poetic Fiction, Fable, Fantabulation: Poems of the Mountain Hermit: Love Poems from The Book of Yes: Autobiographical Fragments, Memories, Stories, and Tall Tales: Ancient and modern spiritual texts, creatively refreshed: Writings from selected Western Mystics, Classic and Modern: Wisdom of a Spirit Guide: Thank You!
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36 Responses to As We Think

  1. says:

    So beautifully written, so kind, so wise, so generous.

    Thank you Bob!

    For a moment I thought ‘even if all so, so what? Of what practical implication to an ordinary life?’

    Until the word compassion.

    Perhaps that matters.

    Thanks for your beauties.


  2. Bob OHearn says:

    “Until we understand the spaces between what is currently considered physically real and understand thought as energy capable of effect, we’re unable to fully utilize the same energies as creative resources for consciously chosen ends in our physical lives. ”
    ~Natalie Sudman

  3. Bob OHearn says:

    “Incarnation is nothing more than a thought. A thousand incarnations are but a thousand thoughts. And this amazing miracle of a mirage we call the world reappears as it was before, but now you know. That’s why you usually have a good laugh, because you realize that all your struggles were made up. You conjured them up out of nothing — with a thought that was linked to another thought, that was then believed, that linked to another thought that was then believed. But never could it have been true, not for a second could it have actually existed. Not ever could you have actually suffered for a reason that was true — only through an imagination, good, bad, indifferent. The intricacies of spiritual philosophy and theologies are just a thought within Emptiness.”



  4. January Springs says:

    Dear Bob,

    How do you think we can learn to harness it, and/or can we learn how it all works?


    • Bob OHearn says:

      A good place to start is with the discipline of silence, since what usually obstructs the free functioning of a consolidated intent is the accumulated mental chatter we habitually indulge, which only scatters our energy.
      Once we have been able to stabilize in a relaxed state of quiet alertness, we can then combine attention with intention in order to direct the energy for optimum results. See also the essay here on “How To Change”.


  5. January Springs says:

    That makes sense. Seems right to me intuitively.

    Thank you for your blessings, Bob. Thank you for your help.

    Namaste. _/|\_

  6. Bob OHearn says:

    Here’s an intriguing article that seems quite pertinent to the essay:

    “One of the key principles of quantum physics is that our thoughts determine reality.”

  7. Bob OHearn says:

    “Consciousness creates reality. All reality, including matter, is shaped and molded by thought. Creation itself is the result of conscious thought-energy influencing, arranging, and manifesting form and substance as we know it. Countless non-physical explorations into the interior of the universe confirm this observation. It’s only the density of matter that obscures the truth of this from our physical senses. In the physical world, consciousness uses biological vehicles for its expression. Our physical bodies are the direct tool of our consciousness; our thoughts direct our bodies to build the reality we experience every day of our lives. This process of consciousness creating reality is more important than words can begin to express. Our recognition of this reality is the first step to true mastery of ourselves and our surroundings. It is up to us, however, to recognize and implement our creative ability. Our recognition of the creative power of consciousness will dramatically affect both our immediate future and the evolution of our species. Until we truly comprehend and consciously control the unseen energies flowing through us, we will be bound to the dense molecular forms that surround us. Our evolution from a physical creature to a multidimensional, nonphysical being is directly linked to the recognition and conscious control of our thought-energy. Once we truly comprehend our individual ability to shape and mold the energy around us, we can begin to take responsibility for our thoughts. With every thought and deed we become aware that we are the creative artists of our lives.”

    ~William Buhlman, Adventures Beyond the Body

  8. Bob OHearn says:

    “If you see thoughts don’t truly exist you are no longer a Buddhist, you are actually a Buddha. Therefore, if you see for yourself that there is not a single thought that could be held on, you are enlightened.”

    ~Kyabgön Phakchok Rinpoche

  9. Bob OHearn says:

    “Don’t bring anything to mind, be it real or imagined. Rest uncontrived in the innate state. Your own mind, uncontrived, is the body of ultimate enlightenment. To remain undistracted within this, is meditation’s essential point. Realize the great, boundless, expansive state.”

  10. Bob OHearn says:

    “When sunlight falls on a crystal, lights of all colors of the rainbow appear; yet they have no substance that you can grasp. Likewise, all thoughts in their infinite variety -devotion, compassion, harmfulness, desire – are utterly without a substance. This is the mind of the Buddha.”

    ~Kyabje Dilgo Khyentse Rinpoche

  11. Bob OHearn says:

    “So: you have heard that our mind is actually empty, meaning it is not a concrete thing, and that at the same time it is able to perceive, to understand, to experience. When you hear this and think about this, can you trust it? Is it clear? Can you decide on this point?
    Our mind is empty, and yet it does think. That it is empty means there is no concrete substance with any definable attributes. And yet, mind does think. Isn’t it true that we are always thinking about the past, present or future? And aren’t we so busy thinking that we have one thought after the other, day and night, incessantly?
    This is not something that has suddenly happened. It has been going on for a long time, through countless past lives in samsara. We have been spinning around involved in one thought after another in different realms in samsara. That is the essence of samsaric existence. And if we carry on in the same way, we will be busy thinking one thought after the other until the very end of this life.
    It doesn’t stop there. Of course there is no body in the bardo [Tib.: the intermediate state between death and rebirth], but mind continues churning out one thought after the other due to habit. After a new rebirth, regardless of whether it’s in the lower realms or the higher realms or the deepest hell, everything is simply one thought after the other. Yet all the time, the very nature of all this thinking is buddha nature—the enlightened essence.
    Let me give you an example for the relationship between thinking and the nature of mind. The nature of mind is like the sun in the sky, while thinking is like the sun’s reflection in water. Without water, it’s difficult for the sun to reflect, isn’t it? Water here is the analogy for all perceived objects, for anything held in mind. If you drained the water from a pond, where does the reflection go? Does it run out with the water? Does it stay suspended in mid-air?
    Holding subject and object, perceiver and perceived in mind, is symbolized by the reflection of the sun in the pond. Without the sun in the sky, would there be any light in this world? No, of course not. And yet, one single sun is able to illuminate the entire world. This single sun is like the nature of mind, in that it functions or operates in many different ways: it has great warmth and brilliance, and through its heat it sets wind in motion. In comparison to this, the reflection of the sun is nothing. Is the reflection of the sun able to illuminate the entire world? Can it even illuminate a single pond?
    Our enlightened essence, the buddhanature, is like the sun itself, present as our very nature. Its reflection can be compared to our thoughts—all our plans, our memories, our attachment, our anger, our closed-mindedness, and so on. One thought arises after the other, one movement of mind occurs after the other, just like one reflection after another appears. If you control this one sun in the sky, don’t you automatically control all its reflections in various ponds of water in the whole world? Why pay attention to all the different reflections? Instead of circling endlessly in samsara, recognize the one sun. If you recognize the nature of your mind, the buddhanature, that is sufficient.
    Understand the difference between buddhanature and its expression, which is thoughts. Thoughts appear in many types. There is attachment, anger and stupidity; there are the fifty-one mental events, the eighty innate thought states, the eighty-four thousand disturbing emotions.
    No matter how many different types of content the mind can manifest as, they are all simply expressions of the nature of mind. The eighty-four thousand different types of disturbing emotions are like eighty-four thousand different reflections of the sun in different ponds of water. If you take the sun and put it in your pocket, you automatically control all eighty-four thousand reflections. Similarly, the very moment that you recognize your natural state, the buddha mind, your enlightened essence—in that same moment, all eighty-four thousand types of disturbing emotions are simultaneously vanquished.
    All the different thoughts we can have are either of the past, present or future, so they can be called past thought, present thought, or future thought. The Tibetan word for thought is namtok. Nam means the perceived forms of the five senses and the mental objects. Tokpa means the concept formed about what is perceived. Sentient beings are constantly busy producing namick, making one idea after the other about what is experienced. This thinking of your own mind’s thoughts is exactly what hinders and obstructs liberation and enlightenment.
    If we try to stop thinking it only gets worse. You cannot shake off or throw away the thinking. Can you throw away your shadow? Can you somehow cut the flow of thought created by your own mind, maybe by detonating a nuclear bomb? Will this stop the mind from thinking? It will kill you, sure, but your thoughts will continue in the bardo and into the next life. Is there anything else in this world that can stop the mind from thinking?

    To stop thinking, you need to recognize your essence. It’s like seeing the sun in the sky just once—forever after, you know what the sun looks like. If you chase one reflection of the sun after the other, you’ll never be able to see all possible reflections. There is no end to that. The sun in the sky is the real sun, and without it, there would be no reflections. Its reflection in the water is only an imitation.
    In the same way, all thoughts are only expressions or displays of your essence; they are not your essence itself. Without being free of thought, without the thinking having dissolved, vanished, disappeared, there is no way to be liberated or enlightened. There is a saying: “Use the thought as its own antidote.” In the same way, the reflection of all suns comes from the original, real sun. If you recognize the real sun in the sky, there is no need to chase around after all its reflections in this world in order to see the sun.
    The most important thing is your empty, cognizant mind. Its natural emptiness is dharmakaya, also called empty essence. Your natural ability to know and to perceive is cognizant nature, sambhogakaya. This being empty and being cognizant are an original unity. The famous statement “unity of empty cognizance suffused with awareness” refers to your own nature, the essence of your mind.
    After having been pointed out your nature and recognizing your essence, you see that there is no “thing” to see. As I have repeatedly said, “Not seeing a thing is the supreme sight.” We need to see that. It is seen the moment you look, and in the moment of seeing it is free, liberated.
    This seeing may last no longer than a few seconds, perhaps no longer than three snaps of your fingers. After that brief period of time, we either get carried away by the thought of something, or we become forgetful. This happens to all ordinary sentient beings. From beginningless lifetimes until now, we have been continuously carried away by forgetfulness and by thinking.
    The moment you recognize, it is already seen. There is nothing extra remaining that you missed. This is not like space looking at itself, because space does not see anything. When your mind, which is cognizant, recognizes itself, you immediately see that there is no “thing” to see. It is already seen in the same moment. At that very moment there is no thought, because the present thought has naturally vanished.
    The moment of recognizing mind nature is called ordinary mind, whether you talk about Mahamudra, Dzogchen or the Great Middle Way. When recognizing, don’t do anything to it; don’t try to correct or improve it; don’t alter it by accepting one thing and rejecting another, motivated by hope or fear—don’t do anything to it. An ordinary person is involved in conceptualizing with the present thought. Don’t conceptualize with a present thought. Present thought means wanting or not wanting, with hope or fear. Just disconnect from the present thought; don’t follow it up. The moment you are free from thoughts of the three times, that is the buddha mind.
    You don’t have to try not to think the present thought. We need to train in just letting go of what is thought of; that is the practice. In this letting go there is not even a dust mote to imagine, so it is not an act of meditating. At the same time, do not be distracted from this for even one second. It’s like trying to imagine space, because there’s nothing that needs to be imagined or meditated upon. Do you need to imagine anything to imagine space?
    When we hear “Don’t be distracted,” we may think that we have to do something in order to be undistracted. People usually think that trying to remain undistracted is some kind of deliberate act. This would in fact be so, if the aim was to maintain a particular state of concentration for a long time. Deliberate action would be necessary in that case. But I am not telling you to do that. The moment of natural empty cognizance doesn’t last very long by itself, but that’s perfectly okay. You don’t have to try to prolong that moment; rather, repeat it many times. “Short moments, many times”—this is the training in uncontrived naturalness. Uncontrived naturalness means you don’t have to do anything during that state. It’s like ringing a bell. Once you ring the bell there is a continuity of sound; you don’t have to do anything in order for the sound to continue. Simply allow that continuity to endure by itself until at some point the sound fades away.
    At the moment of recognizing your mind essence leave it in naturalness, simply as it is. If you keep striking the bell, the sound is interrupted by the effort. Just leave that recognition be without altering it. That is the way to not lose the continuity. Soon enough the recognition will vanish by itself. As beginners, naturally we will forget after a bit. We don’t need to try to prevent that or guard against it with great effort. Once distracted, again recognize. That is the training.”

    ~Tulku Urgyen Rinpoche

  12. Bob OHearn says:

    “Be careful. The moment you start talking you create a verbal universe, a universe of words, ideas, concepts and abstractions, interwoven and inter-dependent, most wonderfully generating, supporting and explaining each other and yet all without essence or substance, mere creations of the mind. Words create words, reality is silent.”

    ~Nisargadatta Maharaj

  13. Bob OHearn says:

    “There is another benefit of seeing the world as quantum mechanical: someone who has learned to accept that nothing exists but observations is far ahead of peers who stumble through physics hoping to find out ‘what things are’. If we can ‘pull a Galileo,’ and get people believing the truth, they will find physics a breeze.The Universe is immaterial — mental and spiritual. Live, and enjoy.”

    ~Richard Conn Henry

  14. Bob OHearn says:

    “It is only your lack of awareness and your grasping that make thoughts seem to have some kind of reality. If thoughts had any inherent existence in the absolute nature of mind, they should at least have a form, or be located somewhere. But there is nothing.”

    ~”Kyabje Dilgo Khyentse Rinpoche

  15. Bob OHearn says:

    The human mind is an intermediary processor and filter for information within defined parameters of consciousness. The human being will become receptive to many forms of information, on many levels, through many pathways of consciousness interactivity. The human mind is a conduit that processes and interprets information within the physical domain in a way which better enables the physical organism to coordinate and navigate itself efficiently and effectively for survival. The human mind is a learnt animalistic behaviourism of thought processing. It is learnt because, as a sentient being your consciousness adopts the parameters of thought inherent within human characteristics when you are first born. This is to say, your spirit does not think and behave like a human prior to inception as one. It is only after interactivity to mass human consciousness found within this vibrational frequency that human mind and behaviour of thought begin to become an adopted characteristic. These traits of thought and of mind are attracted to your soul as it develops a human identity of consciousness, and these traits are thus carried with you into the spirit world, where they cover and colour your divine spirit, for as long as you will of it.

    To go beyond the human mind is to go beyond the way in which you have been conditioned to process information through the filters you have inherited through physical inception. The human mind is what creates the human persona and creates the parameters through which you experience Self in this specific vibrational dimension. To seek to go beyond the mind is to seek to go beyond your current filters of experience. It is to allow information to ‘happen’ to you and become part of you through other doors and channels.

    There are many, many levels of mind which integrate and find their way into human mind. As you peel away the layer of human mind, you will discover yet another layer of mind of another origin, and beneath that another, and yet another, and so on. It can be a very long process to aspire towards no-mind. These layers are dynamics of consciousness imbedded within your conscious journey which your divine spirit has attracted upon itself over millions of years of activity within many intermediary dimensions of Self expression. So this is to say, over millions of years your spirit has attracted upon itself a great many layers of mental conditionings that form what you now understand to be your unique energy signature and vibrational frequency; the being you are today. As you peel away human consciousness you will begin to discover and experience things about yourself which no longer make any rational sense to you, or appear no longer to align to the same human values or thought processes you have been used to. Through raising your vibration the disunity between thought and feeling eventually dissolve and the two become and function as one. Questions and answers dissipate into knowingness and words become unnecessary. In this state mind functions on a whole new level and submits to the presence of the spirit.

    Since the dawn of time consciousness has existed as a construct to allow prime creator to experience an unlimited awareness of its Self. All things created of the light, resonating its own sound frequency, were endowed with the gift of consciousness. This gift gave to all things an inherent capacity to attain an infinite potential. As consciousness expands so too does it own capacity to create and experience new potential. Through the immersion of sacred geometry doorways of consciousness can be opened. Understanding that the human biological organism is a temple of sacred geometry one can presume many doors exist within the cellular state in which many seeds of consciousness lie. Within the original blueprint of all vibration and form lies the everpresent essence and dormant memory of prime creator.


  16. Bob OHearn says:

    “For most of us, our natural mind or Buddha nature is obscured by the limited self-image created by habitual neuronal patterns–which, in themselves, are simply a reflection of the unlimited capacity of the mind to create any condition it chooses. Natural mind is capable of producing anything, even ignorance of its own nature. In other words, not recognizing natural mind is simply an example of the mind’s unlimited capacity to create whatever it wants. Whenever we feel fear, sadness, jealousy, desire, or any other emotion that contributes to our sense of vulnerability or weakness, we should give ourselves a nice pat on the back. We’ve just experienced the unlimited nature of the mind.”

    ~Yongey Mingyur Rinpoche

  17. Bob OHearn says:

    “Whenever clouds gather, the nature of the sky is not corrupted, and when they disperse, it is not ameliorated. The sky does not become less or more vast. It does not change. It is the same with the nature of mind: it is not spoiled by the arrival of thoughts; nor improved by their disappearance. The nature of the mind is emptiness; its expression is clarity. These two aspects are essentially one’s simple images designed to indicate the diverse modalities of the mind. It would be useless to attach oneself in turn to the notion of emptiness, and then to that of clarity, as if they were independent entities. The ultimate nature of mind is beyond all concepts, all definition and all fragmentation.”

    “The more you attempt to reject external phenomena, the more they will spring back to you. Hence, therefore, the importance of recognizing the empty nature of your thoughts and simply allowing them to dissolve.”

    ~Dilgo Khyentse Rinpoche

  18. Bob OHearn says:

    Bruce Lipton, Cell Biologist and author of Biology of Belief, shares an inspiring interview about the nature of our reality and the impact our thoughts have on our genes.

  19. Bob OHearn says:

    “When a rainbow appears vividly in the sky, you can see its beautiful colors, yet you could not wear as clothing or put it on as an ornament. It arises through the conjunction of various factors, but there is nothing about it that can be grasped. Likewise, thoughts that arise in the mind have no tangible existence or intrinsic solidity. There is no logical reason why thoughts, which have no substance, should have so much power over you, nor is there any reason why you should become their slave.”

    ~ Dilgo Khyentse Rinpoche

  20. Bob OHearn says:

    The body does not exist except as a thought. There is one thought. Everything exists in relationship to that one thought. That thought is ‘me’. Anything you experience based on thought is illusion.

    ~ U. G. Krishnamurti

  21. Bob OHearn says:

    “I could walk on the clouds!” says a child. But if he reached the clouds, he would find nowhere to place his foot. Likewise, if one does not examine thoughts, they present a solid appearance; but if one examines them, there is nothing there.

    That is what is called being at the same time empty and apparent. Emptiness of mind is not a nothingness, nor a state of torpor, for it possesses by its very nature a luminous faculty of knowledge which is called Awareness. These two aspects, emptiness and Awareness, cannot be separated. They are essentially one, like the surface of the mirror and the image which is reflected in it.

    ~Dilgo Khyentse Rinpoche

  22. Bob OHearn says:

    Your thoughts reshape your brain, and thus are changing a physical construct of reality.

  23. Bob OHearn says:

    “If you go the way of your thoughts, you will be carried away by them, and you will find yourself in an endless maze.”

    ~ Ramana Maharshi

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  24. Bob OHearn says:

    ‘What is the nature of the mind?’

    Ramana Maharshi: What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (diva).

  25. Bob OHearn says:

    “You shouldn’t take your understanding from books or stories heard from others. Recognize, yourself, that appearance is mind and understand that your mind is the root of all phenomena.”

    “Once you master your own mind, neither friend nor foe can benefit or harm you. But if you don’t tame your mind, then attachment and anger well up constantly. You must understand that your mind is the root of all joy and sorrow, good and evil, attachment and anger.

    Longchenpa said, ‘Since mistaken experiences appear in your mind and are constructed by your mind, exert yourself in taming this mistaken mind.’

    You can’t learn this from books alone; it requires meditation. You must recognize for yourself that appearance is mind and understand that this mind is the root of all phenomena. In this context, you must distinguish between ‘appearance’ (nang-wa) and the ‘perceived object’ (nang-yul). Without doing that, you will mix things up and fail. A ‘perceived object’ is the mere presence of a visible form, sound, or any object of the six consciousnesses. These perceived objects are the shared projections of sentient beings and do not possess any true existence; they are produced by dependent origination. ‘Appearances’ are thoughts and emotions (like attachment, anger, or delusion) based on our habitual reactions to the perceived objects. You must understand that these appearances are the functions of your own mind.

    Likewise, it is important to distinguish the difference between conceptual mind (sems) and naked awareness (rigpa). Longchenpa said:

    ‘The big oxen pretending to know Ati these days
    Claim that discursive thinking is awakened mind.
    Such ignorant people, in their realm of darkness,
    Are far from the meaning of Dzogchen.’

    What he means is that if you fail to distinguish between conceptual mind and naked awareness, you will likely engage in conduct that confuses cause and result, and thus turn away from the path in which view and conduct are united. You must remain in undistracted awareness. When you do, it is utterly impossible to accumulate karma, and you can cut the stream of further accumulation of karma. But while not accumulating new karma, do not get the idea that there is neither good nor evil to be experienced, because latent karma is still ripening. Karmic accumulations that have not yet been purified through confession, purification, and so forth, will ripen without fail. When this happens, it is important to possess the Four Oral Instructions:

    1) Taking sickness as the path,
    2) Taking joy and sorrow as the path,
    3) Taking disturbing emotions as the path, and
    4) Taking the bardo as the path.

    Most importantly, remember that simply resting in naturalness is the essence of all these instructions. If you feel happy when meeting with good conditions and sad when encountering negative circumstances, then you will accumulate more karma. Therefore, you must immediately recognize appearances as they arise, be they happy or sad, in any circumstance, positive or negative. After recognition, you just rest in naturalness. Look into the one who feels happy or sad without repressing one feeling or encouraging the other. Your clear, empty, and naked mind-essence, free from any concern about joy or sorrow, spontaneously becomes the innate state of awareness.

    Furthermore, when your body falls sick, don’t indulge in the illness, but rest in naturalness. Look into the painful sensation itself. The pain doesn’t cease when resting like that, however you will directly realize the innate state of awareness free from any thought about where it hurts, what hurts, how it hurts, or who is hurting. At that moment the sickness grows less intense and becomes insubstantial. In other words, it becomes the path.”

    ~Khenpo Gangshar

  26. Bob OHearn says:

    “Our thinking machine possesses the capacity to be convinced of anything you like, provided it is repeatedly and persistently influenced in the required direction. A thing that may appear absurd to start with will in the end become rationalized, provided it is repeated sufficiently often and with sufficient conviction.”

    ~ George Gurdjieff

  27. Bob OHearn says:



    Ego-clinging is simply a thought. Clinging to the notion of self is a thought. Clinging to the notion of other is also a thought. Clinging to duality is a thought. The concept of good is a thought, and the concept of evil is a thought. A neutral concept is also a thought. Whenever there is thought, it follows that there is clinging. The attitude of clinging follows the tracks of the three poisons—passion, aggression and ignorance. Since the formation of thought involves the three poisons, that means that thinking causes samsara, the endless suffering of cyclic existence. Whenever there is involvement in thought, our experience will be samsaric. Deluded thinking is the root of samsara.

    If you want to attain liberation and omniscient enlightenment, you need to be free of conceptual thinking. Meditation training, in the sense of sustaining the nature of mind, is a way of being free from clinging and the conceptual attitude of forming thoughts, and therefore free from the causes of samsara: karma and disturbing emotions.

    The bottom line is this: we need to know how to dissolve thoughts. Without knowing this, we cannot eliminate karma and disturbing emotions. And therefore the karmic phenomena do not vanish; deluded experience does not end. We understand also that one thought cannot undo another thought. The only thing that can do this is thought-free wakefulness. This is not some state that is far away from us: thought-free wakefulness actually exists together with every thought, inseparable from it—but the thinking obscures or hides this innate actuality.
    Thought-free wakefulness is immediately present the very moment the thinking dissolves, the very moment it vanishes, fades away, falls apart.

    Excerpt from the book; Mahamudra and Dzogchen

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