using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Lions Roar : January 2010
71 The Need for Dualistic Practice by TulKu THONDuP RiNPOcHE Why do we need dualistic practices, such as generating merit, to reach a state that transcends duality? because we have to start from where we are. Our mind’s true nature is covered by karmic turbulence caused by our grasping at self and our negative mental habits. “Grasping at self ” refers to the way we grasp at mental objects as truly existing, perceiving them dualistically as subject and object. The aspect of our mind that perceives this way is conceptual mind. conceptual mind and the true nature of mind are like the surface and depths of the ocean: The surface is choppy with wind-tossed waves; beneath it is still and peaceful. Most of us can’t glimpse into the depths, our true nature, because our conceptual mind is constantly churning out turbulence. Grasp- ing at self tricks us, like a nightmare, into believing that we are sepa- rate from the world and each other. This triggers negative emotions, from craving and anxiety to jealousy and aggression, which spill out into unhealthy words and actions. Every dualistic perception, every negative thought, feeling, word, and deed, leaves a negative karmic imprint in our conceptual mind that walls us off from our true nature. On the other hand, positive mentalities leave positive karmic imprints that open our mind, loosen grasping at self, and thin out the barriers to our true nature. We progressively loosen our grasping at self, and eventually we glimpse the luminous nature of our mind. if we perfect this realization, we uproot grasping at self and become fully awakened. Practicing skillful means such as generosity and morality is a powerful way to create positive karma. The more whole- heartedly we devote ourselves to it, the deeper its positive im- prints go in our mind and the more walls we break through. May 2006 vipashyana & the Fourth Moment by cHöGyaM TRuNGPa RiNPOcHE The experience of vipashyana, egoless insight, is a sense of funda- mental awareness. such awareness acknowledges the boundaries of non-awareness, the boundaries of wandering mind. you begin to realize the boundary and the contrast. your awareness is tak- ing place and your confusion, your mindlessness, is also taking place. you realize that, but you don’t make a big deal about it. you accept the whole situation as part of the basic awareness. Not only are you aware of your breath, your posture, and your thought process, but you are fundamentally mindful and aware. There is a sense of totality. you are aware of the room; you are aware of the rug; you are aware of your meditation cushion; you are aware of what color hair you have; you are aware of what you did earlier that day. you are constantly aware of such things. beyond that there is nonverbal, nonconceptual awareness that doesn’t talk in terms of facts and figures. you have a fundamen- tal, somewhat abstract level of awareness and of being. There is a ➢ page 95 PaiNTiNGbyTONyMaTTHEWs SHAMBHALA SUN JANUARY 2010