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Buddhahood Beyond the Intellect

JON NORRIS · ČTVRTEK 6. PROSINCE 2018 · READING TIME: 20 MINUTES

If you sometimes save my posts or print them out, this would be a good one to keep. In fact, it
may be the single most relevant thing I have ever posted. In this note, I have condensed
several of my old posts into an outline of shamatha meditation. Why shamatha? — because it
is the essence of the Buddhist path. Shamatha is the essential meditation without which you
cannot fathom Buddha’s awakening, let alone attain your own. Flashy book jackets
notwithstanding, the so-called higher teachings of vipashyana, prajnaparamita, tantra,
mahamudra, and dzogchen are not superior practices above and beyond shamatha; rather
they are subtle enhancements that bring the full spectrum of awareness within the sphere of
shamatha’s mindfulness. The great paradox of mindfulness meditation is that while it is
ultimately transcended by spontaneous awareness, it remains the all-important first step on
the path to buddhahood. Until one tames the coarse layers of mind with shamatha, no other
practices can penetrate the subtle layers of mind.

I keep coming back to this subject because too many of us are playing spiritual roulette with
this precious human incarnation. We think we are on the path when we aren’t. The truth is
you can’t set foot on the Buddhist path by thinking about it. Thinking creates a
barrier to waking up—it pulls the covers of intellect over your head! To wake up from
unawareness you have to tame your discursive mind, and that taming is the job of shamatha.
Thinking about twilight language and dharmic symbols such as nonconceptuality and
emptiness is not good enough. Nodding your head in scholarly agreement is not good
enough. You have to liberate your awareness from that very thought stream that is making
you nod your head! Saraha described this liberation as going through four steps that he
encapsulated in the following doha:

First I teach unwavering mindfulness

Then as you drink the elixir of non-minding
Self and other are forgotten

Whoever realizes that mind itself is forever unborn

Will come to know that reality is beyond the intellect
The nature of mind knows neither name nor symbol
~ Excerpt from Karma Trinlepa’s commentary on ‘A Song for the People’

Saraha’s four steps are: mindfulness, non-minding, unborn, and beyond the intellect. The
first two steps may seem contradictory at first, but unwavering mindfulness is the critical
first step that opens the door to non-minding! Saraha is telling us that innate reality (sahaja)
is encountered through nonconceptuality, but stabilizing that awareness comes through
mindfulness. This stable mindfulness of non-mentation (non-minding) is not only the
backbone of mahamudra and dzogchen, but is indeed the key element in any path claiming to
transcend ego and karma. For instance, the insights of vipashyana meditation can’t replace
shamatha; they only clarify the view of the innate awareness underlying the mindfulness.
Likewise, the special practices of mahamudra and dzogchen (such as the four yogas, cutting
through, and direct crossing over) do not supersede shamatha; they merely expedite the
completion of it. Without the experiences of bliss, luminosity, and nonconceptuality inherent

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in shamatha, the most sublime and secret pointing-outs are just esoteric popcorn movies for
star-struck intellects.

If You Meditate without Expectations You Reveal the Unexpected

To further illustrate Saraha’s doha, let’s look at a small section of ‘The Vital Essence of
Primordial Consciousness’ by Lerab Lingpa. In the section called ‘Empowerment Entirely
without Elaboration’, he says, “the purification of the mind takes place through resting
without focusing on any object… settling naturally without contrivance… without engaging
in hopes and fears about anything.” [This instruction relates to a particular shamatha
practice called ‘settling the mind in the natural state’. This is as close to magic as dharma
gets. You sit without expectations, but you don’t hibernate; you remain alert with bright
unfabricated awareness. That is the magic; something unexpected unfolds spontaneously!]

Lingpa goes on, “…what is to be realized is nothing other than one’s own awareness. There
are three aspects to this: (1) the great absence of elaboration is the ‘essential nature’ of the
mind being empty of identity, (2) the great all-pervasive luminosity is the ‘manifest nature’
of the mind shining spontaneously, and (3) the great ‘union’ of that emptiness and
luminosity was never beyond primordial pristine awareness (rigpa).” [This instruction
relates to another shamatha practice called ‘awareness of awareness’.]

And then Lingpa ties it all together, “If you, the disciple, experience your mind to bear the
nature of emptiness, luminosity, and pristine awareness, then without shifting from
that experience, you should sustain the uninterrupted realization that: (1) the primordial
consciousness of emptiness is ‘cutting through’, (2) the primordial consciousness of
luminosity is ‘direct crossing over’, and (3) both of these aspects bear the essence of
primordial awareness (rigpa).” [This statement is quite literally ‘mind’-blowing! You may
have had a glimpse just there—a glimpse of the innate, but then it faded away—it disappeared
again under the covering of intellect. That’s why Lingpa emphasized: “without shifting from
that experience”. He is talking about maintaining a continuity of awareness without the
distraction of concentrated effort, and that sort of spontaneous mindfulness cannot be
achieved by an untamed discursive mind; that pliancy has to be trained up during many
sessions of shamatha meditation. It’s like the muscle memory a golfer develops for his driver
or a guitarist develops for her strings, but here we are training up the attendant presence of
non-discursive awareness.]

From Elaboration to Liberation

It is all too easy these days to write off shamatha as a mere preface to the main practices, a
vestige left over from the hinayana, but I assure you shamatha is the jewel in a
buddha’s crown. Without it, you cannot rule your own mind, let alone lead others to
enlightenment. Buddha never questioned the importance of shamatha; indeed, he built his
entire path upon it. What he questioned was whether the jhāna states achieved in shamatha
constituted a complete awakening in themselves (as many traditions claimed in his day), but
he concluded that samadhi alone was not complete until it was seamlessly united with
vipashyana insight (prajna) and right conduct (sila). This synergy of sila, prajna, and
samadhi is the basis of his four noble truths and eightfold path. He never once suggested that
prajna and sila could be substituted for the mastery of mindfulness one achieves in
shamatha.

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In the twenty-five centuries since the Buddha taught in the Deer Park at Sarnath, Buddhism
has morphed into a cornucopia of dharmic vehicles, and Buddha’s original shamatha has
become increasingly obscured by vinaya canon law, sutric hierarchy, madhyamaka logic,
kalacakra cosmology, mahayoga sadhana, elaborate pujas, tantric yoga, zen koans, lineage
sacraments, and guru veneration. These ancillaries of Buddhism provide useful religious
landmarks for our spiritual institutions, but until we settle our minds in the natural state
with basic shamatha, such landmarks remain karmic dreams caught up in the duality of
samsara and nirvana—dreams that risk degenerating into theistic superstition and spiritual
materialism.

Glimpses of Rigpa are not Enough!

On Sep. 8, I posted a note called ‘A Body of Light’. In that note I quoted Garab Dorje’s three
lines that strike the key points:

· Gain a direct introduction to one’s own nature

· Recognize and commit to this unique state
· Continue confidently in complete liberation

That little nugget is rather esoteric, so I used a quote from Dzogchen Ponlop to unpack it:
“The nature of our mind is primordially in the state of rigpa… but we seldom realize it… so
there is no continuity in the experience. The nonconceptual experience of rigpa is constantly
being interrupted by our conceptual minds. Those interruptions are called a ‘covering’. In
achieving realization we dissolve that covering so that the experience becomes continuous.”
[Notice here again the notion of continuity that Lerab Lingpa emphasized above: “…without
shifting from that experience.”]

The Three Samadhis of Shamatha

Most of us have glimpses of rigpa from time to time, but weaving those glimpses into a
continuous fabric of awareness requires a combination of shamatha quiescence and
vipashyana insight; neither can suffice without the other. They enhance each other and with
practice they merge into a unified experience known as one-taste (ro gcig), the third yoga of
mahamudra. Of the two, a degree of shamatha needs to come first, or else vipashyana risks
deteriorating into an intellectual exercise. In my post on Sep. 11, we looked at the Three
Samadhis of Shamatha as described in Dudjom Lingpa’s terma text, ‘The Vajra Essence’.
There he explains:

Without realizing it, those who grasp at themselves as themselves, at others as others, at
deities as deities, and at demons as demons, will only stray into further cycles of the Form
Realm. This is the mode of mind known as ‘unawareness’ (marigpa). Pristine awareness
(rigpa) means being aware that primordial consciousness is the ground of both samsara and
nirvana. The clear light emptiness that is present in the ground does not manifest through
thinking or visualizing; those only lead to further thinking and visualizing. For the yogin, it is
of utmost importance to immerse oneself in the three samadhis: (1) the samadhi of suchness,
(2) the all-illuminating samadhi, and (3) the causal samadhi.

· The ‘samadhi of suchness’ involves knowing all phenomena and sensory objects to be
illusory projections. This sort of knowing cannot be imposed on phenomena by the intellect;
it has to be realized non-conceptually through shamatha mindfulness and vipashyana
insight.
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· The ‘all-illuminating samadhi’ involves knowing the spontaneous actualization of the

natural displays of pristine awareness in the ground. This sort of knowing is not cultivated
toward an object with subjective intention, but is realized when the mind is free of mental
cogitation.

· Realization of these first two samadhis brings mastery of the ‘causal samadhi’. In the
causal samadhi one begins to appreciate the dependence of appearances on causes. One
appreciates the relationships of interdependent conditions as causes. And then one can
appreciate how the all-encompassing expanse of the ground has been artificially
divided into self and other by the subconscious mind. Your sense of a separate self
is an illusion that has to be constantly reified by externalizing the ground as the other, and
sooner or later even the most elaborate of karmic illusions will dissipate, and your objective
reality will collapse into ruin.

Mastering Continuity via the Three Balance Points of Shinjang

The key sentence in the passage on the samadhis was, “the all-encompassing expanse of the
ground has been artificially divided into self and other by the subconscious mind.” Making
that subconscious mind more serviceable for pristine awareness is done with shamatha, and
in Tibetan meditation manuals that serviceability is called ‘shinjang’ (Tib. shin sbyang, Skt.
praśrabdhi), often translated as pliancy. On Nov. 7, I posted a note discussing the three
balance points of shinjang: (1) relaxation, (2) stability, and (3) vividness:

· The first balance point is cultivating ‘relaxation’ of body, speech, and mind while
maintaining clarity of awareness.

· The second balance point is cultivating ‘stable attention’ free of mental excitation or
lethargy, but without sacrificing the original element of relaxation.

· The third balance point is to refine the ‘vividness’ of the awareness without sacrificing the
stability or the clarity of attention.

Notice that none of this is about honing the powers of your intellect; rather it is about taming
the conceptual mind to make it serviceable. In Dudjom Lingpa’s dzogchen system, this
pliancy is cultivated via three sequential shamatha practices: (1) ‘mindfulness of breathing’,
(2) ‘settling the mind in the natural state’, and (3) ‘awareness of awareness’. [For details,
see Alan Wallace’s meditation manuals: ‘Stilling the Mind’ and ‘Fathoming the Mind’.] Alan
summarizes the sequence below:

These three practices bring pliancy to deeper and deeper layers of consciousness:

· In mindfulness of breathing, we withdraw our attention from the environment and turn
it inward to the space of the body.

· In settling the mind in the natural state, we further withdraw the attention from the
five sensory domains, and limit it to the space of the mind.

· In awareness of awareness, we withdraw the attention even from the objects of mind
and invert it exclusively on awareness itself. Awareness of awareness is inherent in the two
outer layers as well, but as they fall away, we can settle into this core of naked awareness in a
balanced state of relaxation, stability, and vividness.
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This may sound simple enough, but just try it! See how long you can remain in a
nonconceptual state that is relaxed, stable, and vividly awake. Can you do it for even ten
seconds? Mastering that sort of shamatha won’t happen overnight; it takes years of regular
sessions of sitting meditation. And that balance needs to be extended into post-meditation,
and likewise into the dream state until shamatha persists through complete cycles of day and
night. [See: ‘The Cycle of Day and Night’ by Namkhai Norbu.] If this hasn’t happened for you
in the past, it certainly isn’t going to happen for you in the future unless you start training up
shinjang right here and right now. This present moment is the only place where you can
make that commitment. As soon as it passes, you will fall back under the control of your
intellect.

The Four Stages of Mindfulness

If you are having trouble convincing yourself to do sitting meditation, it may be because you
feel that sitting is just a waste of your time. Or you may be afraid of what you friends and
family will think. Or you may be afraid to be alone with your own mind—you might go crazy!
If you don’t keep your mind occupied, long buried memories may surface to torment your
conscience. On the other hand, you may sit a lot, but only because it feels therapeutic and
relieves stress. Or you may be chanting mantras and sadhanas, but they don’t really seem to
do anything; they just provide a comforting sense of shared ritual with your sangha
community. We have all faced these fears and situations. Even Milarepa had them. They
come in cycles. But I find that the biggest reason people don’t sit is because they aren’t clear
what the outcome should be. The idea of sitting without expectations leaves us open to the
unexpected, and that scares the shit out of us!

So let’s see if we can’t make a little of that magic and put the sparkle back in your eye. Let’s
discuss how to gage progress in your shamatha meditation (even though you have no specific
expectations) of progress. [I told you it was contradictory!] In this case, we will use a special
set of shamatha practices with a dzogchen flavor recommended by Dudjom Lingpa. These are
the three modes of shamatha mentioned above: ‘mindfulness of breathing’, ‘settling the mind
in the natural state’, and ‘awareness of awareness’. And whichever of these we are
practicing, we are going to monitor whether your mind is becoming serviceable. In Dudjom
Lingpa’s root text, ‘Sharp Vajra of Conscious Awareness Tantra’, he describes how the
experience of shamatha pliancy unfolds through four stages:

· The first stage is called ‘Single-pointed Mindfulness’ and occurs when you
simultaneously recognize the stillness of your awareness and the movement of your
conceptual mind. This is like watching a movie, but without becoming absorbed in the
images. You notice mental objects coming and going through your mind, but you don’t
analyze their content. You just notate that they are transient, and hence not inherently real.
And if they aren’t real, there is certainly no need to divide these transient phenomena into
self and other. Just let them come and go without attachment. In time, it becomes clear that
these mental objects are empty of any inherent substantiality. Elsewhere, Dudjom tells us,
“Once you have reached the irrefutable realization that the mind is not established as
anything whatsoever, you have entered the path. Therefore, without hoping or fearing,
negating or affirming, do not lose that vibrant awareness.”

[Note: here is the corollary to the third sentence in the second paragraph of this post!
Dudjom Lingpa has shown us how to set foot on the path—you do it by unifying your tamed
mindfulness with vipashyana insight into the emptiness of your intellect. It’s not a matter of
thinking about the emptiness, but actually witnessing the emptiness of the thoughts
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themselves, and doing it with a stable continuity of awareness. You may have glimpsed this
path a thousand times before, but without a mindfulness trained up by shamatha you can’t
stay on it.]

· The second stage is called ‘Manifest Mindfulness’ and occurs when your practice
matures to the point that the awareness of stillness and motion settles effortlessly into its
own place. Eruptions of memories and dreams arise less frequently now, and your mind
increasingly settles in the natural state. Elsewhere, Dudjom tells us, “Once you have fused
stillness, movement, and awareness into one, and all mental objects are self-knowing and
self-illuminating, that is rigpa.”

· The third stage is called the ‘Absence of Mindfulness’ and occurs when you become
detached not only from your body and the environment but also from coarse mental objects.
Your awareness remains luminously clear, but it is only aware of the sheer vacuity of the
space of the mind. This is the ‘substrate’ of the mind (alaya), and that which is aware of it is
the ‘substrate consciousness’ (alayavijnana). Coarse mind has now dissolved into the
substrate consciousness and there is no further need for your previous efforts at dualistic
sorts of mindfulness. Pliancy has become spontaneous. There is however a caution here—this
stage will produce experiences of bliss, luminosity, and nonconceptuality so powerful that
they can be captivating, so it is important not to get stuck in this blissful state. Becoming
attached to this nirvanic bliss of non-conceptual mind is little better than remaining attached
to the samsaric suffering of your conceptual mind. And so we come to the last tether of
mindfulness leading to the Great Completion.

· The fourth stage is called ‘Self-illuminating Mindfulness’ and occurs when the
substrate consciousness looks back at itself (like an image in a mirror). In the previous stage
it was still gazing outwardly on the alaya substrate, but now this awareness is inverted to
make it self-illuminated. Alan Wallace tells us that the Buddha characterized this awareness
as brightly shining (prabhassara) and naturally pure (pakati-parisuddha) and corresponds
to the threshold of the first jhāna (dhyana). He goes on to say that mastering this complete
awareness is what puts the finishing touch on shinjang so that the mind is a fit instrument
with which to manifest buddha-nature. When you master this final meditation, you can use
your liberated body-mind to engage the world with buddha-activity. The old obscurations of
hedonic craving, malice, and ignorance will largely remain dormant because you have
developed unprecedented pliancy of body, speech, and mind. Speaking of the whole process,
Alan adds, “This will not always be a smooth ride. Your old angels and demons will rise up
to greet you along the way… but now you know that they cannot harm you because they too
are the empty appearances of mind.”

[For more on these Four Stages, see my note: ‘The Role of Mindfulness in Dzogchen’ posted
May 22, 2016.]

The Union of Method and Insight

And now for a final look at riding shamatha to the Great Completion let’s turn from dzogchen
to Gampopa’s mahamudra teachings where he describes it in classic terms as ‘the union of
method and wisdom’. [Here wisdom refers not to intellectual wisdom, but prajna insight
beyond the intellect.] In describing shamatha, Gampopa tells us that the close application of
mindfulness works because: (1) faith provides the cause, (2) mindfulness lights the path, and
(3) perseverance brings the fruit of realization. [Remember Garab Dorje’s three lines at the
outset? As the saying goes, “Great minds unthink alike!”] To a beginner’s mind, Gampopa’s
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three steps appear to comprise a method (upaya), yet when we arrive at the fruit of
realization, we discover that the three steps were present within the unfabricated awareness
all along, so they were also inherent in that wisdom or insight (prajna). This co-emergent
union of method and insight within an unwavering samadhi is the Great Completion. In this
way, the power of the prajna is trained up and the enlightenment mind (bodhicitta) unfolds
like a lotus. The very mentation, that once arose karmically to create samsaric confusion, now
radiates as a buddha’s miracles. All aspects of stillness, movement, and consciousness
become the limbs of enlightened activity.

Taking Thought onto the Path

As desirable as all this sounds to our intellects, Gampopa gives us a warning. He says that
recognizing thought as the dharmakaya can be a bit tricky because there is a temptation to go
on kidding ourselves. We just go on thinking in a discursive way and reifying appearances
while telling ourselves that this is all prajna. And this is why genuine sitting meditation is so
critical. We can’t just dismiss shamatha as a minor preliminary or marmot meditation or self-
mortification. We have to tame the conceptual mind to make it serviceable and pliant; there
is no other way. In Dudjom Lingpa’s dzogchen system, we do this with the three sequential
shamatha practices of ‘mindfulness of breathing’, ‘settling the mind in the natural state’, and
‘awareness of awareness’.

With experience, a stable prajna takes charge of each thought as it arises and steers it
toward rigpa as opposed to marigpa. One takes the attitude that a thought need not be
rejected by rational mind, but viewed from the heart as inseparable from the essential nature.
By viewing thoughts in this way, they no longer mask the four kayas. They do not need to be
pacified, just released without any attachment. Even when thoughts of desire or aggression
come up, there is no karmic need to rid yourself of them because the armor of the view will
expose what they really are. Once the essence of a thought is exposed, it goes on to self-
pacification, like mist disappearing in the morning sun. In this way, repetition will train up
your prajna to stronger and stronger capability. [For more on this, see my note, ‘In Search of
the Original Mahamudra - Part 7: Gampopa’s Precious Garland of the Supreme Path’,
posted March 15, 2017. Also, I know of no better resource for all these practices than Alan
Wallace’s books and guided meditations available through his Santa Barbara Institute and
Wisdom Books.]

The Rainbow

So we come to the end of the rainbow, and as it turns out, it was shamatha that brought us
here. Longchenpa describes what this cutting through it is like:

In the Great Completion

Acts of virtue and acts of evil drift across the sky
Like white and black clouds
Both cover up the sun
Maintain an ongoing awareness of thoughts and appearances
As if they too were borne on a gentle breeze
That breeze will die down in and of itself
Leaving a naturally occurring timeless awareness
Arising from beyond the intellect…
~ From ‘sDe gsum snying po’ by Longchenpa

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Retreat

So, there you have it, an outline of shamatha as the essential key that will open the gate to the
highest realizations of essence mahamudra and quintessence dzogchen. These instructions
have been working for me, so I have no hesitation in recommending them to you. I hope
these notes will help some of you on your spiritual journeys, and I take full responsibility for
any errors I may have introduced. Errors are a part of our journey though, aren’t they? There
is a certain symmetry to our bungling. It’s like that line in Jane Austin’s novel ‘Emma’:

“Perhaps it is our imperfections that make us so perfect for one another.”

I’m not sure how many of these Facebook posts lie ahead. Words seem unnecessary now. I
suppose it will depend on what happens in my own retreat. Most everything I had to say has
already been posted in my ‘Notes Section’. Check in there if you are interested. My life is
largely one of retreat now as attachments to this body are becoming increasingly tenuous. I
am having a fair amount of success at loosening my tethers to the form realm, and one of
these days I will let go! No great loss, eh? Primordial consciousness is such a delight; it’s
calling me back to that nameless ocean like those sirens in Homer’s Odyssey:

Yea, and if some god shall wreck me in the wine-dark sea

Even so I will endure…
For already have I suffered much
And long have I toiled in perils of waves and war
Let these final tales be added to your hero-songs when I am gone

I suspect I am done with these human incarnations now—it certainly feels like it in my heart.
Indeed, I think I only just barely returned this time. The Pali canon tells us the human realm
is desirable because the human mind is the only one that can meet a teacher and be liberated.
I’m not so sure about that. I think humans are the lowest form of life, hell-bent on destroying
each other and the biosphere as well—like some suicidal pathogen. I think trees are
eminently more enlightened than humans.

If I were to come back again, I would have one last go as a tree. I often dream of being a
gnarled old tree set among the boulders high up at timberline like a Bristlecone Pine. I used
to climb in the Rockies and the Andes and the Sierras, and every time I got up to timberline I
felt like I was coming home. Maybe those dreams are an imprint from so many past lives
spent as a mountain yogi? I don’t know—it’s just a gut feeling. I can’t even be sure if that tree
in my dreams is on this planet. But it has a lovely view of the aurora, and it glows softly in the
moonlight, and the sound of the breeze through its needles sings of great completion. That
will do.

Be kind to each other… and practice shamatha,

~ Tonpa Jon

77 34 komentářů 21 sdílení

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Luke Younge Thank you, keep writing these notes for us please.
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Kevin Knox This is a spectacular, tour-de-force post Jon - even by your exalted standards. The only thing I
might add - with some hesitation - is that for those few of your readers who might, like me, need even more
hand-holding through the earlier levels shamath… Zobrazit více
To se mi líbí · Odpovědět · 35 t · Upraveno

Barbara Dilley Deep gratitude.

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Mercedes Josefina Cavero Arguedas Gratitud infinita ..

To se mi líbí · Odpovědět · Zobrazit překlad · 35 t

Klaus Josef Eiden Great thanks, reads like a (perennial) legacy and testimony .. we`ll take it to heart.

To se mi líbí · Odpovědět · 35 t · Upraveno

Iny Kafiluddi Thank you Jon, bows

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Julius Oosthuizen How fortunate I am to have crossed your path, Jon. May you be blessed in abundance
as your journey continues to unfold.
To se mi líbí · Odpovědět · 35 t

Gayla Frey Thank you

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Douglas A. Colberg Thank you for compiling, sharing, and commenting on these teachings. You have
helped me synthesize all that my own teachers have shared with me in various ways both outer and secret.
Now, back to my meditation seat. May everyone attain Buddhahood together!
To se mi líbí · Odpovědět · 35 t

Karma Jinpa Tsomo Thank you. Beyond that, I agree that words are futile to express my gratitude. My
thoughts about this post are certainly not the point either. But knowing that I am inspired. Please allow, for a
moment, an awareness that the your offerings here, on… Zobrazit více
To se mi líbí · Odpovědět · 35 t

Ana Maria Lavin-Parot Thank you very much. Precious teaching. Just what I need right now.
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Robert Aho Very nice, keep writing Jon Norris.

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Lennart Warnemyr Thank you Jon. A wonderful summary to be treasured!

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Thubten Lozang Thank you Lama Jon Norris!

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Rob Dowling Thank you Jon

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Garry Gadsby Thank you Jon for such necessary and constant reinforcement of this essential fact which
can be forgotten as we get taken over by our thoughts yet once again...
To se mi líbí · Odpovědět · 35 t

Petrus De Columna Big thanks! This piece stands on its own as a retreat guide!
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Jonah Mark Bekerman i wish this was posted somewhere other than facbook since i cant print from
facebook.neverless thanks again for your offering.
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Jon Norris odpověděl · 3 odpovědi

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12. 8. 2019 Buddhahood Beyond the Intellect | Facebook

Hilary Shearman Thank you Jon, Aquarian brother of the same era. I deeply appreciate your work and
insights so carefully presented. If indeed this is one of your last offerings I will treat it with care and use it
wisely, I hope for however long I remain. I'm glad to have met you in this way travelling the path.
To se mi líbí · Odpovědět · 35 t

Stephen Gladstone Beautiful, insightful and incredibly helpful. Thank you

To se mi líbí · Odpovědět · 35 t

Terry Bridgwood Oh. My. Guru.

....so grateful, Jon Norris. I will pass this on to the Cape Ann sangha.
To se mi líbí · Odpovědět · 35 t

Jon Norris odpověděl · 1 odpověď

Fred Kentner Ditto

To se mi líbí · Odpovědět · 35 t

Julie Damcho Dolma _/\_

To se mi líbí · Odpovědět · 35 t

Craig Davis beautifully encapsulated. Going into cabin retreat shortly, this will be a primary
companion.Keep pointing so we all may benefit !
To se mi líbí · Odpovědět · 35 t

TitOrgyen Dorje Sanchez

To se mi líbí · Odpovědět · 35 t

Becky Timp

To se mi líbí · Odpovědět · 35 t

Nora Staffanell I am still absorbing this. Thank you.

To se mi líbí · Odpovědět · 35 t

WS Fi Thanks Jon for the gift of the dharma. When I read the your last few paras about the heart of
sadness of being , it reminds me of Yeshe Tsogyal last parting gift of dharma :
"Kye Ma ! Listen faithful Tibetans ! I am merging with the fundamental, the g… Zobrazit více
To se mi líbí · Odpovědět · 35 t · Upraveno

Dan Rainbow I’m actually crying and echo Jinpa Tsomo’s eloquant comment to you. We’ve never met
Jon, apart from across the ether of FB, but feel I can glimpse something of your true self through your
posts. I hear you singing your message loud and clear and am so grateful to you for the clarity that you
have always brought to us. This takes wisdom and effort and kindness, so through my tears I say thank you
Jon.
To se mi líbí · Odpovědět · 35 t

Kathleen Owen Merci.

To se mi líbí · Odpovědět · 34 t

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