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Jewel Heart
According to Gelek Rimpoche, all basic Buddhist teachings are edicated to transforming negativities. Through learning, analyzing and the practice of meditation, we can clear our negative thoughts, ideas and habits—the obstacles to our spiritual development.
In this lesson, Rimpoche explores our nature as human being and asks the fundamental question, “who are we?” We have a name, job, and family relations that seem to define us, but who is that “me” that gets insulted, and responds with anger? Right now, our negative emotions dominate. Rimpoche quotes Tsongkhapa who explains that Buddha nature is within us, but it needs to mature.
Can we improve ourselves? And if so, how do we do it? The Buddhist goal is to become a Buddha, but our goal right now should be to become a better person as we move closer to that ideal.
In this lesson, Rimpoche teaches us how to recognize our delusions, which we all have but tend to deny. Our delusions are anger, attachment, hatred, fear, laziness, wandering mind, and ignorance. It is important to examine the ways these manifest in our life and how we reinforce them through habitual patterns. We improve when we begin to intervene in our habitual negative reactions.
Buddha nature is the basis of our spiritual practice, and the basis on which we are trying to uplift and improve ourselves. Buddha nature is the pure part of ourselves that continues on after death.
In this lesson, Rimpoche explores reincarnation and its relationship to Buddha nature. There are two Buddha natures: static Buddha nature, and Buddha nature that is able to grow. When we engage in learning, analyzing and meditating, our static Buddha nature becomes a growing Buddha nature. Our growing Buddha nature eventually clears all delusions and becomes awakened mind.
As we die our awareness shrinks and our consciousness becomes very subtle. At that point, we lose control, so either our negativities or our wisdom will take over. At death, our Buddha nature may or may not be activated. Moving from static Buddha nature to growing Buddha nature is the basic principle of transforming negativity.
In this lesson, Rimpoche lists the signs that Buddha nature is activated, even though obstacles, or delusions may be present. Because of our negative habitual patterns, it is hard to overcome our delusions. Rimpoche reviews negative habits and their antidotes, and contrasts eastern and western types of laziness.
Rimpoche answers questions from students such as: If mind cannot become form, how do manifestations occur? What is Buddha nature? Is it a quality of the mind or a potentiality of the mind? When someone dies, is there something the living can do for them or is the deceased only subject to their own karma? What is the distinction between brain and consciousness?
The Buddha taught that there are two truths: relative and absolute. They are sometimes called: “conventional and ultimate truth.”
In this lesson, Rimpoche explains the necessity to embrace both truths, because it is through relative truth that absolute truth is revealed. Also, Rimpoche explains the concept of dependent origination, or dependent arising, that everything is dependent on causes and conditions. Our positive qualities and experiences, as well as our negative qualities and experiences are dependent on the causes and conditions that we have created. Therefore we have room to play. We can alter our habitual patterns (the causes and conditions of our negativities) and create the positive experiences and qualities we desire.
To transform our negative emotions, first we must understand the base, which is ourselves in this life. Then, we have to understand dependent arising, or emptiness, which is revealed through existence. When you see the truth and understand the true nature of reality, result will be to no longer create any karma to continue in this creation of life. Attachment is the glue to samsara. When contaminated attachment to the six senses stops then an opening comes for uncontaminated six senses, and true joy can arise. The beginning of this effort is the most difficult, but once you get used to applying antidotes to negativities it begins to become effortless. But we have the habit of laziness. Enthusiasm is the direct opponent to laziness, all three types.
In this lesson Rimpoche discusses the importance of Mahayana motivation in everything we do. “It is not what you do but why you do it.” In Mahayana practice, we dedicate everything we do for the benefit of all beings. He also answers questions such as: What makes a thought negative or positive? What are uncontaminated and contaminated actions? and, Why are delusions such as anger so harmful? Rimpoche discusses in detail the delusion of attachment and the subtle differences between attachment and love. According to Rimpoche, attachment is the most difficult delusion to rid from our minds. It is important to look into ourselves and see in what ways attachment mixes with and overpowers our love.
Attachment is called the “glue of samsara” because it causes us to get stuck in never ending cycles of rebirth. Rimpoche urges us to overcome our denial and recognize our problems such as anger and attachment, so we can overcome them. Anger is the rough mind that wishes harm, and wants to get revenge, and we all know the effects of attachment in our lives. Simply recognizing these negative emotions weakens them. Rimpoche gives specific advice on how to overcome attachment. He ends this segment with a question and answer session on attachment and sexuality.
In this lesson, Rimpoche talks about anger and its antidote, patience. Anger has the same negative effect on our minds whether directed at a living being or an inanimate object. Anger, which creates a rough mind, is very difficult to get rid of. Jealousy can be a form of anger: for example, we can feel angry that someone has something or someone we want. Rimpoche discusses whether anger can be a force for good, for example, as a catalyst for social justice. He questions Western psychology’s emphasis on the ability to get angry as a sign of psychological health. Rimpoche takes questions and answers from the audience and discusses ways to handle anger when it arises. He then introduces the delusion, pride.
Pride is one of the eight fears from which Tara gives protection. The eight fears are called the “nightmares” of the spiritual practitioner and pride is one of them. The lion symbolizes pride because when anyone crosses or challenges the lion, he roars and is ready to kill with his claws. As humans, because we suffer from pride, we get our feelings hurt all the time, or thinking ourselves superior, we constantly look for faults in others. Rimpoche says, pride makes us look outside ourselves rather than inside, which causes us to avoid and deny our problems. He recommends ways to reduce pride including working to increase our respect for others.
In this lesson Rimpoche discusses doubt, one of the root delusions that causes us trouble. Doubting the four Noble Truths, doubting Buddha, dharma and sangha, and doubting karma are what this root delusion is about. Doubt is a major obstacle for practitioners because it blocks our opportunity to develop spiritually. But, Rimpoche emphasizes, the antidote to the extreme of constantly doubting is not the opposite extreme of blind faith—something, which the Buddha himself warned against. Rimpoche recommends “intelligent faith” instead of “blind faith.” When we engage in Buddhist practice in order to overcome our delusions, it automatically builds up our positive nature. But if we continuously doubt the core teachings of the Buddha, we undermine our practice, and we will not make any progress towards reducing our delusions.
Intelligent faith is the balance between blind faith and doubt. Spiritual development is the struggle between negative habitual patterns and the positive patterns we would like to create. For this we need intelligent faith, which functions as our inspiration and encouragement. Rimpoche compares intelligent faith to a mother who protects and nurtures her child. He compares the lack of intelligent faith to a seed that has been burned and therefore will not grow no matter how much it is watered. The way for us to cultivate intelligent faith is to avoid taking the teachings at face value. Rather we should test them out through our practice and notice the changes in ourselves. If we have positive results, we can let go of doubt and fully embrace our practice.
Rimpoche reviews the five wrong views: 1. Jig Ta, or looking at our collection of impermanent skandhas (form, feeling, discrimination and volition within the individual, plus the senses: sight, sound, smell, taste and touch) and viewing that collection as a solid, fixed “me.” We see “me” or “I” as permanent and independent of the skandhas, when there is no such independent ‘I’ there. This is the wrong view, the direct opponent of wisdom. 2. Having the view that while alive, we are permanent, and when we die we will disappear—the two extremes. 3. Holding our wrong view of a self-existing self as superior to other views. We cling to this wrong view which prevents wisdom from entering our minds. 4. We practice dubious spiritual rituals and extreme spiritual discipline and insist we are correct in doing so. This is wrong understanding. 5. We reject karma, taking refuge in Buddha, Dharma and Sangha, and the Buddha’s Four Noble Truths.
Ignorance underlies and links all the other negative emotions. Clearing the ignorance within us is extremely difficult. It is the ignorant “I,” not our Buddha nature, which has negative emotions. Our ignorant mind is focused on the contaminated continuation of “me.” The minute we clear our ignorance we will experience clairvoyance. Transforming ignorance into wisdom is the most difficult task because other positive virtues can do nothing to cut ignorance. Only wisdom can cut ignorance. You have to experience for yourself that the independent “I” is not there, without destroying the fundamental basis of “me.” True wisdom is finding the balance between essentialism and nihilism. Ignorance is like a thief that steals our spiritual benefits.
Rimpoche continues the discussion of ignorance, the root of all delusions. The direct opponent to ignorance is wisdom. This wisdom is the wisdom of knowing the fundamental true nature of reality, which is “solving the mystery of life.” For achieving wisdom, Buddha presented the concept of non-existence. He did not mean we are not there. Rather, we exist relatively, which allows us to function, but in an absolute sense, we do not exist. So to achieve wisdom, we have to destroy our self-existing thoughts, because from there arises “I, Me, My” giving rise to all negativities. Rimpoche introduces the first two of six factors that contribute to the growth of delusions: base, and conditions. Our delusions grow from a karmic imprint, like a seed, which is the base. Secondly, the base, the imprint on our consciousness, only grows when it is connected with external causes and conditions.
The third factor that affects the growth of negativity is the influence of virtuous and non-virtuous friends. In order to be virtuous, you need support. The sangha is your support system. If you have non-virtuous friends, then the condition for growing negative forces within you is stronger. It is very important to have the right friends. Wrong friends can cause you tremendous harm. The fourth factor is wrong encouragement. For example, reading the wrong books. The fifth one is habit. Delusions and negativities have been built up within us, from our former lives until today. We have a strong habit of being angry, jealous, etc. The sixth factor is exaggeration. For example, you look at some object with attachment and say, “How wonderful it is!” You exaggerate. Or, you exaggerate the negative qualities of someone because of your anger.
Delusions destroy your mind and morality. Morality means protecting yourself from negativities by keeping vows and commitments. When delusions come up within you, they go against your personal commitment to being good, your personal commitment to being a pure being, your personal commitment to clearing the obstacles inside. Negativity not only destroys the individual and the individual’s mind, it also destroys his or her moral conduct. Delusions are enemies of those seeking liberation. When our mind meets a delusion it “wakes up” and connects to negative karma. Our sufferings in samsara are nothing but the creation of these delusions. Rimpoche explains lucky, unlucky and immovable karma along with types of rebirth associated with each.
Rimpoche teaches on why it is better to die with a positive mind than a negative one. He explains what to do to help someone who is dying, including making sure that the person dies peacefully, without any disturbance such as getting irritated, or angry, or attached. He then answers questions such as: What is neutral karma? How can you change neutral thoughts and actions into positive karma? What if you still have violent, disturbing dreams after you set positive motivation at bedtime? Rimpoche differentiates between the mental faculty that is dreaming and the principle mind.
Rimpoche explains why it is absolutely necessary to have a daily practice in order to put into effect the things he discussed during this series of talks. He recommends saying a series of short prayers and mantras and meditating as you say the words. The words you say must be strongly backed up by your own thoughts. Rimpoche introduces a simple practice that everyone can do on a daily basis. It includes the refuge prayer, saying mantras, seeking inspiration from Je Tsong Khapa, and a dedication. He then gives advice on how to meditate on the Lam Rim points.
What is spirituality? There are so many different ideas, yet none of them are wrong. Is the purpose of spiritual practice to feel better, or is it to be better?
In this talk, Gelek Rimpoche addresses the specific Buddhist goal of freeing ourselves from negative emotions and suffering and introduces the limitless potential of the human mind.
What is spirituality? There are so many different ideas, yet none of them are wrong. Is the purpose of spiritual practice to feel better, or is it to be better?
In this talk, Gelek Rimpoche addresses the specific Buddhist goal of freeing ourselves from negative emotions and suffering and introduces the limitless potential of the human mind.
An AA for negative emotions is what Gelek Rimpoche proposes in this teaching.
We are addicted, he asserts, to anger, obsession, jealousy and hatred, instead of being soaked in love and compassion.
Karma, the combination of intention and action is more difficult to understand than the Buddha's central insight of emptiness. Whether it is the individual karma arising out of our intentions and actions or the collective karma we create as a society, without our awareness it determines the course of this life as well as future lives. Understanding how this works is essential to spiritual progress.
In embarking on the path to enlightenment, Buddha shared three tools for a happy life – be kind, do no harm and watch your mind. The mind determines whether our actions are positive or negative.
Gelek Rimpoche explains why the intention, action and reactions following our deeds determine our happiness.
Every thought, deed, intention, state of mind and action creates and affects karma, we may feel like an insignificant individual, but in reality we each carry a huge responsibility not only for creating our own suffering and happiness through karma, but contributing to the karma of our families and society.
Gelek Rimpoche shows where our responsibility begins and the opportunity for contributing to positive change.
Solving the problems of our lives takes more than just patching our wounds. How do we really deal with our problems and develop a practice that will make a difference?
Gelek Rimpoche gives the example of the historical Buddha as well as the inspiring dedication of the Tibetan people to preserve the teachings in the midst of tremendous hardship.
When we hurt others or are hurt ourselves, blame--directed towards ourselves or others--wastes the biggest opportunity we have to correct, to compensate and to improve our minds.
Gelek Rimpoche outlines the beginning of a method for short circuiting this damaging state of mind and transforming it into a pure one.
The decision to be joyful and happy takes initiative. We don’t magically receive it; we are responsible for making changes ourselves. Nobody else can help us engage in compassionate acts for ourselves such as finding time to meditate in the morning, and engaging the mind in compassion and wisdom.
If you want compassion for others, have compassion for yourself. Gelek Rimpoche guides us in taking those first steps.
Our very survival depends on the kindness of others yet every day we see the destructiveness of arrogance on a local and global scale.
Lack of respect for others brings war, respect brings peace. Developing respect helps bring compassion, and compassion brings joy.
It's hard not to be happy around the Dalai Lama even when times are difficult as they are now. Why? He is the embodiment of wisdom and compassion. So when we make a difference in our lives, we impact the people around us and ultimately the world.
It may seem like an insurmountable task, but Gelek Rimpoche shows that thigh we have difficulties and problems, we also have tremendous capacities, some of which we are not even aware.
“Recognizing the illusion of seeing ourselves as solid, separate and permanent opens the opportunity for a more meaningful life,” says Gelek Rimpoche in this lesson.
Nothing is solid or fixed, not our personality, not even negativities such as anger and obsession. Gelek Rimpoche shows how freedom and opportunity are the result of this understanding
Ego is a combination of ignorance, confusion and fear. It puts our true self to sleep and takes over our lives, distorting our perceptions and leading to negative emotions like anger, hatred and the wrong deeds that follow.
When we recognize that the way we habitually perceive our self and others is mistaken, we begin to move toward wisdom. In this lesson, Gelek Rimpoche describes how—through hard spiritual effort—Buddha realized how to cut through this distorted sense of self.
As a result, Buddha left us instructions so that we can do the same.
What is revolutionary about the spiritual path?
It is the ability to challenge the habitual view of the importance of our own desires and develop a new way of being in the world—a way that foregrounds the happiness of others.
In this lesson, Gelek Rimpoche explains how developing greater compassion is counter-intuitive from the ego’s point of view, but it is the fuel that will enable us to cross the great ocean of suffering once and for all.
What is ethical behavior in the modern world? Are violence and racism ever justified? Is cloning ethical?
In this lesson, Gelek Rimpoche explores the confusing territory of modern ethics and offers a simple rubric: Ethical behavior requires that we judge our own behavior rather than the behavior of others.
If we wish to follow the ethical path laid out by Buddha, we must keep our vows and commitments and avoid actions that harm self and others.
The spiritual path is not concerned with temporary material gain or emotional happiness.
Our goal is lasting satisfaction, which everyone is capable of achieving by attending to the life they are living right now with loving attention and understanding the basics of karma. In this lesson, Gelek Rimpoche explains that negative mind states are always impermanent.
Because they are impermanent, they can be overcome and eliminated. We must learn to identify with the pure and clear mind that is our true nature.
Everything can be used for the spiritual path. It is our motivation that creates the energy to change our minds and activities into beneficial practices.
Gelek Rimpoche discusses the first two of seven ways to help oneself on the path.
1). Identifying and aligning one’s self with spiritual teachers helps to create the inspiration to model ourselves in the same way.
2). Making offerings counteracts the impulses of greed and clinging, while developing the habit of generosity and a mind of abundance.
Gelek Rimpoche outlines the remaining basic daily practices for a spiritual practitioner, focusing most intently on the four steps to purifying negative karma.
Guilt is not one of them! Sincere regret is.
Rejoicing in the good fortune of others helps to eliminate jealousy and increase our own fortune. Dedicating our efforts assures us that they will not be lost.
Death is definite. The way to have a peaceful and positive death rests in the way we live our lives.
The time of death is uncertain. When it does come, we experience the dissolution of the four elements that make-up our physical body.
While we are alive, we have many opportunities to contemplate death, the in between state, and re-birth. Gelek Rimpoche explains that when you know what to expect, you have less fear and regret.
Spiritual techniques are only helpful if you make use of them.
The spiritual path is not instantaneous or simple.
In this lesson, Gelek Rimpoche explains that we must be diligent in our practice and frequently reflect on its methods and the nature of our own minds if we hope to overcome the effects of negative emotions.
It is also important to check on the effects of your efforts by reviewing the three categories of goals: freeing oneself from suffering in this life; freeing oneself from future suffering; and helping others to do the same.
We recite mantras and other prayers to protect the mind and to strengthen our connection to universal virtues like generosity, compassion and wisdom.
In this lesson, Gelek Rimpoche introduces the basic mantras and prayers of Tibetan Buddhist spiritual practice and recounts how he learned about spirituality as a child in the monastery in pre-1959 Tibet.
Though human mind is sometimes clouded temporarily by negative emotions like hatred, fear, and obsession, it is by nature clean and pure.
Moreover, our wonderful human nature makes us capable of the ultimate achievement—becoming fully enlightened.
In this session, Gelek Rimpoche reminds us that when we remember this capability, we are inspired to make the best use of our life and to engage enthusiastically in the gradual and steady development of the spiritual path.
Anger is the real weapon of mass destruction and gives rise to terrorism, war and every other kind of destructive behavior.
In everyday life, anger is an addiction—a fire that destroys our peace of mind, consumes our virtue and blinds us so that we cannot act rationally.
In this lesson, Gelek Rimpoche explains that recognizing that we are angry is the first step towards ending it. Once we become aware of anger, we can apply the antidote of patience and cultivate the engaged, clear mind of compassion for self and others.
Have we lived before and will we have a new life after this one ends?
As a kid in the monastery, Gelek Rimpoche had a hard time accepting reincarnation as fact, even though he had been identified as a “reincarnated lama” himself.
In this lesson, he examines the anecdotal and spiritual evidence for the existence of past and future lives. Because mind and body are different, death ends the body and the mental events related to that life, but mind itself continues on its own path into the next life.
Karma is a widely known term that is also widely misunderstood.
In this lesson, Gelek Rimpoche discusses the four characteristics of Karma: it is definite; it multiplies easily; we do not meet with uncreated causes; and results will not occur without cause.
However, we can also take charge of our own future by intentionally creating positive karmic causes through our practice of spiritual virtue and mitigating negative karmic causes by our practice of purification.
Gelek Rimpoche discusses negative emotions such as pride, ignorance, anger, jealousy and greed which all arise from the same root: fear.
He shows us how these fears effect us by destroying our peace of mind. He also explains how our peace of mind can be restored through the recognition of our precious life and with the help of White Tara, who protects and liberates us from all fears through the practice of wisdom.
Depression arises from a lack of self-appreciation and an inability to move on from painful ruminations.
Gelek Rimpoche gives a variety of suggestions to help free us from the paralysis of depression. Concentrated and analytical meditation can help re-train the mind toward a more objective and confident experience of emotional life.
He gives his views on the value of whatever helps an individual (such as medication) to both ground a person and free energy bound in a depressive mind/body.
Our culture is rapt by entertainment that distracts us from many truths—denial of the fragility of life and the certainty of death among them.
In this lesson, Gelek Rimpoche explains that while Impermanence as represented by illness, aging and death is a reality, one can also view impermanence as the freedom to change and the end of suffering.
Understanding the karmic system is an essential element of Buddhist study and practice. Karma is the root of all happiness and joy, and also the root of all difficulties. In this lesson, Gelek Rimpoche discusses karma as the effects that are created by our actions and our speech.
The characteristics of karma are that it is definite, and that whatever karma we create, we will meet with its results. Our actions and our deeds are our own responsibility. In this lesson, Rimpoche also introduces the teaching that negative karma can be purified, and positive karma is subject to destruction, particularly by anger.
The four main principles of karma are: karma is definite, karma is fast-growing, one will experience the results of karma if one has created the cause, whether negative or positive, and one will not experience karmic results if one has not created the cause. In this lesson, Gelek Rimpoche discusses the principle that karma is fast growing. Here he states that karmic causes and effects move more quickly in contemporary times than in times past.
Within the concept reincarnation, our karma does not end at our death, but continues into our future lives. Therefore, we must develop a clear awareness of our actions now. Gelek Rimpoche emphasizes in this lesson that even the tiniest karma, the effect of one seemingly small action, can create a strong result. Whether through our profession or during our casual activities, we are encouraged to think about what we do.
In this lesson Gelek Rimpoche focuses on when we will experience a karmic result. He says that we will, without a doubt, experience the effects of our actions, positive or negative. We will not, however, experience a karmic result if we have not created the karmic cause.
Karma is deeply connected with the mind, so watching the mind and training the mind is extremely important in how karma is created. Gelek Rimpoche in this lesson says it is important to protect our mind. With every thought we act on, karma begins to function, and the result will be experienced. Positive karma is what gives us a positive life. Rimpoche also points out that karma depends on proper conditions to come to fruition.
Karma is deeply connected with the mind, so watching the mind and training the mind is extremely important in how karma is created. Gelek Rimpoche in this lesson says it is important to protect our mind. With every thought we act on, karma begins to function, and the result will be experienced. Positive karma is what gives us a positive life. Rimpoche also points out that karma depends on proper conditions to come to fruition.
In this lesson, Gelek Rimpoche expands our understanding of karma and presents a path to develop positive karma. When we bring positive motivation, great compassion and the influence of wisdom into our awareness, then we bring the The Three Principles of the Path into our daily activities. Like a cloth made of cotton, Rimpoche says, every karma we create is then produced by the material of these principles.
In this lesson, Gelek Rimpoche discusses the relationship between positive and negative karma, and how one effects the other. Our strongest ally is our own awareness. Rimpoche explains how mental attitudes such as anger and motivation influence karma, and advises us to develop awareness without the burdens of denial or blame.
If karma is definite, how can negative karma destroy positive karma, and how can positive karma purify negative karma? In this lesson Gelek Rimpoche explains that this manageable quality of karma comes about because karma is impermanent. It depends on conditions to come to fruition. Rimpoche calls it "dependent arising." This ability to purify negativity, and to strengthen our positive karma creates a path for us, and supports our growth toward awareness and personal responsibility.
In this lesson Gelek Rimpoche explains that purification practices reduce our negativity, and mindful motivation can transform every activity into spiritual development. Rimpoche begins a discussion regarding the karma of prosperity and states that generosity is the cause for prosperity.
Understanding the concepts of karma paves the way for us to minimize our negativities and maximize our happiness. In this lesson, Gelek Rimpoche explains that the prosperity we earn through our work is ours to enjoy. We do not receive any more than is karmically possible, and to reject it is to reject our own karma. On the other hand if we don't work, we become lazy, and laziness is one of the worst negativities we can develop.
Gelek Rimpoche in this lesson takes questions and discusses spiritual practice, difficulties with one’s practice and how to deal with everyday life.
Gelek Rimpoche continues taking questions with a focus on bringing our practice into our daily lives. The full idea of practice is to steep our lives, our minds and our habitual patterns in the positive energy of spiritual practice. When we soak our thoughts and attitudes in universal compassion and love, then every action that is not negative by nature becomes a part of the practice.
The mind is the source of all development—material as well as spiritual. All of the achievements of modern science and technology, as well as all of our spiritual developments—such as wisdom and compassion—ultimately come from the mind. Understanding the mind is of crucial importance to the spiritual practitioner.
This is first in a series of lessons in which Gelek Rimpoche describes the basis of Buddhist psychology, the Mind and the Mental Faculties, based upon an 18th century commentary by Kachen Yeshe Gyaltsen, the teacher of the 8th Dalai Lama, which brings together important and practical features of this vast and sophisticated traditional system of Buddhist psychology, philosophy of mind and cognitive theory.
According to the Buddha, the physical aspects of reality (forms, including our bodies) do not arise independently, but are dependent upon causes and conditions, and thereby impermanent. Of course we recognize that our bodies are not permanent, and will change, fall apart, and eventually dissolve. But Buddha says even mind is dependent upon causes and conditions and thus also is impermanent. If mind is impermanent, how does it carry on from life to life? What are the qualities of mind, and how does it function?
In this lesson, Gelek Rimpoche discusses the qualities of mind or the consciousness which perceives and knows, and introduces the concept of the“Mental Faculties”, which are the cognitive elements that allow the consciousness to discriminate, ascertain, and qualify the objects it cognizes.
Mind is not physical. While mind works in coordination with the physical body, mind itself has no form or shape. Mind functions to perceive reality. By nature it is clear and luminous, perceiving and reflecting reality like a mirror. But like a dirty rag rubbing oil over a mirror, our negativities can temporarily cloud and block the capacity of the mind to perceive reality purely. There are also multiple levels of mind.
Underlying the gross mind—which we ordinarily see and which is easily affected by emotions—we have a subtler mind, and deeper still, an even subtler mind known as the primordial mind. In this lesson, Gelek Rimpoche explains that through the process of meditation, it can become possible to unlock these various aspects of mind.
Mind comes only from mind. Consciousness did not simply spring up in this life out of nowhere because of a particular configuration of physical elements in one’s brain and body. Rather, one’s mind today is a continuation of one’s mind from previous lives. In this lesson, Gelek Rimpoche explains that while mind is not physical, it does interact with the physical in the form of subtle energy or life-force that the Tibetans call Lung.
The mind rides upon the subtle energy like a rider rides upon a horse, it is the physical vehicle that carries the mind and allows it to function within the physical body. When the physical body becomes unserviceable at the time of death, the connections will be cut and the gross consciousness will dissolve. But the Primordial Mind will remain and will be carried to our next rebirth.
The mind perceives and is aware. In this lesson, Gelek Rimpoche explains how the mental faculties help the mind to discriminate, recognize, ascertain and understand. The mind has six primary consciousnesses, corresponding to the five senses (sight, hearing, smell, taste, and touch) and the primary mental consciousness.
The mental faculties are divided into fifty-one specific functions. The mental faculties have different functions and capacities which Rimpoche addresses over the course of this series.