Three Goblin Art
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oozey mess
Monterey Bay Aquarium
Cosimo Galluzzi
Peter Solarz
titsay
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Stranger Things
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Origami Around
tannertan36
$LAYYYTER
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roma★
"I'm Dorothy Gale from Kansas"
noise dept.
PUT YOUR BEARD IN MY MOUTH
Not today Justin
DEAR READER
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@loyaltyismightierthanfire
IT’S ABOUT COMMITTING YOURSELF COMPLETELY TO AN AESTHETIC – THROWING YOURSELF INTO IT AND NOT LOOKING BACK. IN ALL FACETS OF YOUR LIFE, IF YOU’RE GOING TO DO IT, GO ALL THE WAY. THAT WAS ALWAYS REALLY IMPORTANT TO ME. I STILL DON’T UNDERSTAND IT WHEN I SEE DESIGNERS DO THESE EXTRAVAGANZAS ON THE RUNWAY, HAVING SENT THESE BOYS OUT IN ALL THESE CRAZY THINGS, AND THEY COME OUT AT THE END IN, LIKE, JEANS AND A SWEATSHIRT.
“I won’t go along with phrases like ‘more freedom.’ I am no liberal—at least not in the sense that people have to get together and vote on the matter. One carries freedom inside oneself; a man with a good mind will realize his potential in any regime. Once his good mind is recognized, he will advance anywhere, cross any line. He does not pass through the regimes, they pass through him, barely leaving a trace. He can do without them, but they cannot do without him.”
— Ernst Jünger
“In modern civilization everything tends to suffocate the heroic sense of life. Everything is more or less mechanized, spiritually impoverished, and reduced to a prudent and regulated association of beings who are needy and have lost their self-suffiency. The contact between man’s deep and free powers and the powers of things and of nature has been cut off; metropolitan life petrifies everything, syncopates every breath, and contaminates every spiritual "well.” As if that weren’t enough, faint-hearted ideologies foster contempt for those values that in other times were the foundation of more rational and bright social organizations. In ancient societies the peak of the hierarchy was occupied by the caste of warrior aristocracy, whereas today, in the pacifist-humanitarian Utopias (especially in the Anglo-Saxon ones), attempts are made to portray the warrior as some kind of anachronism, and as a dangerous and harmful entity that one day will be conveniently disposed of in the name of progress.“
— Julius Evola, Meditations on the Peaks, 1930-1955
From all kinds of flowers, Seek teachings everywhere, Like a deer that finds A quiet place to graze, Seek Seclusion to digest All you have gathered…
– Chögyal Namkhai Norbu Rinpoche
great minds think alike
Without Center or Limit
by Tulku Urgyen Rinpoche
Mind is not a thing that has physical form, sound, smell, taste or texture. Mind is empty. Space is also empty. No matter where you go in space, there is no limit, no boundary, no edge. If you were to travel in a space ship in a single direction for a hundred billion years, you would not reach the end of space. It’s the same with the other directions — you can travel forever, and you’ll still never reach a place where space ends.
Now, how can something without limits have a center? It can’t, can it? That is why it is taught that space has no center and no edge. The Buddha used space to point at how mind is. He said that mind is empty like space: that just as space has no limits in any direction, mind has no center or edge. As a matter of fact, wherever there is space, mind is present. And Buddha taught that throughout space, wherever space reaches, there are sentient beings. And wherever there are sentient beings there are disturbing emotions and the creation of karma. And wherever there is the creation of disturbing emotion and karma, there is also buddha nature. The awakened mind of the buddhas is all-pervasive.
As sentient beings, we think, we remember, we plan — and the attention thus exerted moves towards an object and sticks to it. This mental movement is called thinking or conceptual mind. We have many different expressions in Tibetan to describe the functioning of this basic attitude of mind, of this extroverted consciousness unaware of its own nature. This ignorant mind grabs hold of objects, forms concepts about them, and gets involved and caught up in the concepts it has created. This is the nature of samsara, and it has been continuing through beginningless lifetimes up to the present moment.
All these involvements are merely fabricated creations; they are not the natural state. They are based on the concepts of subject and object, perceiver and perceived. This dualistic structure, together with the disturbing emotions and the karma that is produced through them, are the forces that drive us from one samsaric experience to another. Yet all the while, there is still the basic nature, which is not made out of anything whatsoever. It is totally unconstructed and empty, and at the same time it is aware: it has the quality of being able to cognise. This indivisible unity of being empty and cognisant is our original ground that is never lost.
What we are missing is the recognition that our natural state is the indivisible unity of emptiness and cognisance. We miss that recognition because our mind is always searching somewhere else. We do not acknowledge our actual cognisant presence, and instead are always preoccupied by looking elsewhere, outside of ourselves. And we perpetuate this process continuously. Shantideva said, “Unless you know the secret key point, whatever you do will miss the mark.” The secret key point of mind is that its nature is a self-existing, original wakefulness. To identify the key point we need to receive the pointing-out instruction, in which the master tells and shows us that: “The nature of your mind is the buddha mind itself.” Right now we are like the dim-witted person who lost himself in downtown Kathmandu, who runs around wailing, “I’ve lost myself. Where am I?” The pointing-out instruction is just like telling him, “You are you!” Through beginningless samsara, sentient beings have never found themselves until somebody says, “You are right here.” This is a metaphor for introducing the secret key point of mind.
If it weren’t for the buddhas’ teachings, all sentient beings would be totally lost, because they need to be pointed towards that basic ground which is always present, but never acknowledged. That is the purpose of the pointing-out instruction, literally, the “instruction bringing you face-to-face with your own essence.” This instruction is given impressive great names like Mahamudra, the Great Middle Way (Madhyamika), or the Great Perfection (Dzogchen). All of these teachings point towards the same basic nature. They are the exact opposite of the conceptual thinking that holds a subject and object — the dualistic frame of mind that is unaware of its own nature.
Our mind is spacious, wide-open and empty, yet it still feels pleasure and pain.
It doesn’t have to be this way. We can know our own nature. We can realise it by applying the pith instructions of Mahamudra, the Great Middle Way, and the Great Perfection. Even though our nature is primordially enlightened, we are oblivious to that fact. Therefore we need to become reenlightened. First we need to recognise; next, train in that recognition; and finally, attain stability. Once we are reenlightened, we no longer need to wander in samsara.
The buddha nature is the very identity within which the body, speech, mind, qualities and activities of all buddhas are complete. The unchanging quality is called the vajra body, the unceasing quality is called the vajra speech, and the undeluded quality is called vajra mind. The indivisible unity of the three is exactly what is meant by buddha nature. It is out of the expression of these that the body, speech and mind of all beings appear. In fact, the body, speech and mind of any sentient being have the same origin as the body, speech and mind of the awakened ones. Body, speech and mind cannot come from earth, or stone, or matter.
Not recognising in our own experience the unchanging quality of this buddha nature, we entered into the encasement of a physical body of flesh and blood. Our speech became wrapped within the movement of breath to become voice and words. It appears and disappears. Consciousness began to hold a perceiver as separate from the perceived. In other words, it became a fixation on duality, a stop-and-start process that arises and ceases in each moment. Thoughts come continuously, one after the other, like an endless string. This endless string of thought has continued from beginningless time and just goes on and on. That is how the normal state of mind is. If we don’t now recognise our own nature in this lifetime, we fail to capture our natural seat of unchanging, self-existing wakefulness. Instead, we chase after one perishing thought after the other, like chasing after each new bead on the string. This is how samsara becomes endless. While we are governed by this involvement in thought, we are truly helpless.
Who can stop samsara for us? There is nobody but ourselves. Even if all the sentient beings of the six realms were lined up and you cried, “Please, help me, so I can stop being overpowered by my own thinking!” — even then, not a single one of them could help. How sad that we are controlled by this involvement in thought, day and night, life after life! We could try to blow up a nuclear bomb to stop samsara, but it still wouldn’t help. Nuclear bombs can destroy cities, even countries, but they cannot stop the mind from thinking. Unless we become free of conceptual thinking, there is absolutely no way to end samsara and truly awaken to enlightenment.
Great peace is when the conceptual thinking subsides, calms down. There is a way for that to happen. Thoughts are actually an expression of the buddha nature. They are expressions of our natural face. If we truly recognise buddha nature, in that very same moment, any thought will vanish by itself, leaving no trace. This is what brings an end to samsara. There is a supreme method to do this. Once we know that method, there is nothing superior we need to know. This way is already at hand in ourselves. It is not something that we need to get from someone else — it is not something we need to buy, bribe, or search for and finally achieve. Such effort is not necessary at all. Once you recognise your own natural face, you have already transcended the six realms of samsara.
What is the method? It is what one asks for when requesting a master to give instructions on how to recognise mind essence and train in it. Our mind essence is incredibly precious. It is the natural inheritance we possess right now. Receiving teachings on how to recognise the essence of mind and correctly apply them is called “the Buddha being placed in the palm of your own hand.” That analogy means that at the moment of being introduced and recognising, you don’t have to seek for the awakened state somewhere else. Line up all the money, all the wealth in the whole world in one big heap and put it on one side. On the other side put the recognition of buddha nature, the nature of your own mind. What is most valuable? If you are going to somehow compare the two, I can promise you that recognising mind essence, the “amazing buddha within,” is more valuable, a billion times more valuable.
What is of true value? We need to think about this for ourselves. When we do business and make a profit, we rejoice. If we have a loss, we fall into despair. Let’s compare our business capital to our buddha nature, which is like a wish-fulfilling jewel. If we don’t use this wish-fulfilling jewel, endless samsara lies before us. Isn’t it just incredibly stupid to throw away our fortune — and troublesome as well? We need to think about this. I am not reciting this from memory. It is not a lie either. This is the real, crucial point. If we didn’t have a buddha nature, nobody could blame us.
But we do have buddha nature, a buddha nature that is the identity of the three kayas [bodies] of all buddhas. However, as Jamgon Kongtriil said:
Although my mind is the Buddha, I don’t recognise it. Although my thinking is dharmakaya, I don’t realise it. Although nonfabrication is the innate, I fail to sustain it. Although naturalness is the basic state, I am not convinced. Guru, think of me. Quickly, look upon me with compassion! Bless me so that natural awareness is liberated into itself.
In this world, nothing is more essential than mind, except for one thing: the nature of this mind, buddha nature. All sentient beings have this nature, without a single exception. This buddha nature is present in everyone, from the primordial buddha Samantabhadra down to the tiniest insect, even the smallest entities you can only see through a microscope. In all of these, the buddha nature is identical. There is no difference in size or quality — not at all. Buddha nature never differs in terms of quality or quantity. It is not like Samantabhadra has a large buddha nature and a small insect has a small one, or that the Buddha has a superior buddha nature and a fly an inferior one; there is no difference at all.
We need to distinguish between mind and mind essence. The mind essence of sentient beings and the awakened mind of the buddhas is the same. Buddhahood means to be totally stable in the state before dualistic thought occurs. A sentient being like ourselves, not realising our essence, gets caught up in our own thinking and becomes bewildered. Still, the essence of our mind and the very essence of all awakened buddhas is primordially the same. Sentient beings and buddhas have an identical source, the buddha nature. Buddhas became awakened because of realising their essence. Sentient beings became confused because of not realising their essence. Thus there is one basis or ground, and two different paths.
Mind is that which thinks and remembers and plans all these different thoughts that we have. It is the thinking that perpetuates samsara. Samsara will go on endlessly unless the thinking stops. Thought in Tibetan is called namtok. “Nam” means the object, what is thought of. “Tok” means to make ideas and concepts about those objects. Namtok is something that mind churns out incessantly, day and night. A buddha is someone who recognises the essence itself, and is awakened through that. A sentient being is someone who doesn’t, and who is confused by his or her own thinking. Someone who has failed to recognise the essence of mind is called a sentient being. Realising the nature itself and becoming stable in that realisation is called a buddha.
True virtue, real goodness, is created through recognising our buddha nature, our natural state. Recognise your mind, and in the absence of any concrete thing, rest loosely.
In short, the nature of this mind is empty in essence; it is like space. Because it has no form, no smell, no taste, sound or texture, it is completely empty. It always was, primordially. In being empty, mind seems like space. But there is a difference: space is not conscious; it doesn’t feel pleasure or pain. Our mind is spacious, wide-open and empty, yet it still feels pleasure and pain. It is sometimes called the “ever-knowing, ever-conscious mind.” Whatever is present is known by mind.
When this mind is put to work, it can invent any possible thing, even nuclear bombs. Mind creates all these amazing gadgets — voice recorders, airplanes that can fly through the sky. These inventions don’t think, but they were created by the thinking mind. Sentient beings create the samsara that we have right now. The creation of samsara will not ultimately help us in any way.
Mind is invisible and intangible. That is why people don’t know it. That is why they wonder, “Have I really recognised this nature of mind?” If it were a concrete thing, scientists would have figured it out a long time ago. But it isn’t, so scientists don’t necessarily know what mind is. If they did, all scientists would be enlightened! But have you ever heard of scientists becoming enlightened through science? Sure, they know a lot of other things. They can make telephones that let you instantly talk to anybody anywhere in the world. And they can make machinery that flies hundreds of people together through the sky. They can drive trains directly through mountains. All this is possible. If mind is put to work, it is an inexhaustible treasure; but that still doesn’t mean enlightenment. When the mind is put to use for something and gets caught up in it, this does not lead to enlightenment. We need to know the essential nature of mind.
What is the way to dissolve thoughts, to totally clear them up and let them vanish? The Buddha had the technique on how to clear up thinking. That’s what the pointing-out instruction from a qualified master is for. When you go to school, you have to repeat the ABC’s back to the teacher so that he can be aware of whether you know the alphabet or not. Until one knows, one needs to be taught, to be shown. Until one fully knows mind essence, one needs a teacher. It’s as simple as that.
True virtue, real goodness, is created through recognising our buddha nature, our natural state. Recognise your mind, and in the absence of any concrete thing, rest loosely. After a while we again get caught up in thoughts. But, by recognising again and again, we grow more and more used to the natural state. It’s like learning something by heart — after a while, you don’t need to think about it. Through this process, our thought involvement grows weaker and weaker. The gap between thoughts begins to last longer and longer. At a certain point, for half an hour there will be a stretch of no conceptual thought whatsoever, without having to suppress the thinking.
The essence of mind that is primordially empty and rootless is unlike holding the idea of emptiness in mind, and it is not the same as the sustained attempt to feel empty. Neither of these helps much. By growing used to this natural, original emptiness again and again, we become accustomed to it. Then there will be a stretch throughout the whole day from morning to evening, which is only empty awareness untainted by notions of perceived objects or the perceiving mind. This corresponds to having attained the bodhisattva levels, the bhumis. When there is never a break throughout day and night, that is called buddhahood, true and complete enlightenment.
From the perspective of mind essence, the interruptions of thoughts are like clouds in the sky. The empty essence itself is like the space of the sky. Our cognisance is like sunshine. The sky itself never changes whether it’s sunny or cloudy. Similarly, when you realise the awakened state of the buddhas, all cloud-like thoughts have vanished. But the qualities of wisdom, meaning original wakefulness, are fully developed, fully present, even now when thoughts are present. We need to train in slowly growing more and more used to the recognition of mind essence. This will dissolve our negative karma and disturbing emotions. In this recognition it is impossible to be tainted by karma and emotions, just like you cannot paint mid-air.
Duality is the real root of our suffering and of all our conflicts. All our concepts and beliefs, no matter how profound they may seem, are like nets which trap us in dualism. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political, or social conviction may contain us. We have to abandon such concepts as ‘enlightenment’, 'the nature of the mind’, and so on, until we no longer neglect to integrate our knowledge with our actual existence.
– Chögyal Namkhai Norbu Rinpoche
The way to salvation, to the realization of true equality, true liberty and fraternity, is self-denial. But self-denial requires a prior self-assertion. To deny one’s own exclusive will, one must first have it. For the particular principles and forces to reunite freely with the absolute principle, they first must have separated from it. They must stand on their own, must aspire to exclusive dominion and absolute significance, for only real experience — where one has come to know thoroughly the contradiction, the radical groundlessness of this self-assertion — can lead to a voluntary self-denial, and to a conscious and free demand for reunification with the absolute principle.
Vladimir Solovyov - Lectures on Divine Humanity (via wearetimeblog)
In Greek word apocatastsis means “restoration, reestablishment.” In the language of the Church Fathers it designates the doctrine according to which all beings, the damned and the demons included, will be reestablished “one day” in the Divine Love; Satan will be restored to his initial state of the heavenly Lucifer. This doctrine has been attributed to Origen and to St. Gregory of Nyssa, and has been rejected by the Church which, in conformity with Christ’s word, teaches the eternity of the pains of hell. But what does “eternity” signify? The word can have two meanings: either nontime, nonduration, Pure Being in contrast to becoming (aeternitas in the proper sense); or indefinite duration, perpetuity (what St. Thomas Aquinas calls aeviternitas). Now hell cannot be eternal in the first sense, since this would involve an attribute of Pure Being, of God: if hell were eternal (in the first sense), it would no longer be hell. Therefore it can only be eternal in the second sense, that of an indefinite duration. How can we understand such a possibility? Guénon provides an answer when he explains that the indefinite is analytically inexhaustible. Hell is perpetual for those (angels or men) who have fixed their wills on analytically exhausting the created. In other words, hell is perpetual for those who, while rejecting that Eternal Love which incites us toward the Infinite, want to remain within the finiteness of the created and pretend that they can reach their goal by division and fragmentation. This however leaves us with the paradox of an eternity of Being and a perpetuity of duration. Will this perpetuity come to an end some day? Or else will Divine Love be eternally held in check by the refusal of Satan? It is not easy to answer these questions. We would have to escape the created conditioning of our intellect in order to reply; we would have to recognize that, in reality, there is no coexistence. It is from the creature’s point of view that the Uncreated is outside of the world; from God’s point of view the created is within the Uncreated: God sees the world within himself. For those in hell, hell is perpetual. For those in God, hell is eternally abolished, and here we have the truth of the Apocatastasis. The paradox of the unintelligible coexistence of the eternity of Being and the perpetuity of hell (the lack of Being) expresses the need we have for a change of state to understand certain things: the plain is only visible from the peak of the mountain; the relative is intelligible only from the viewpoint of the Absolute: “Seek ye first the kingdom of God and his justice, and all these things shall be added unto you” (Luke 12:31). Let us truly realize that it is not we who understand God, but God who understands us and envelops us on all sides with his infinite Love. What burns in hell is the fire of Divine Love.
Secret of the Christian Way the: A Contemplative Ascent Through the Writings of Jean Borella by Jean Borella (via wearetimeblog)
Church St Johannes Capistran (1967-68) in Berlin, Germany, by Reinhard Hofbauer. Demolished in 2005.
Early 14th-century altarpiece with Christ in blessing, surrounded by symbols of the evangelists. The damaged work is attributable to the circle of the Master of Cesi.
Briton Riverie >> The Night Watch >> 1880.
Andrei Rublev, The Baptism of Jesus, Cathedral of the Annunciation, Moscow, ca. 1405
I’ve never understood why we Anglicans (and Western Christians in general) mess up the Feast of the Epiphany/Theophany by separating the Epiphaneia, or “Manifestation” of Jesus as God before the Magi from the “Manifestation” of Jesus as God in the Jordan; transferring the later to the Sunday after Epiphany rather than celebrating them together on the 6th of January as in the Eastern Churches. Nevertheless, just as King Canute couldn’t order back the sea, I suppose I can’t change several hundred years of Western Tradition, no matter how illogical or disordered it may be. So in grudging submission to the facts of the situation, I give you Rublev’s beautiful icon, Baptism of the Lord from Moscow’s Cathedral of the Annunciation for the Sunday commemoration of the Baptism of Our Lord in the Jordan.
László Moholy-Nagy (Hungarian, 1895-1946), Untitled, 1923. Watercolour, pen and ink and pencil on paper, 31.8 x 41.3 cm.
