Bodhi☯️

My dreamlike form
Appeared to dreamlike beings
To show them the dreamlike path
That leads to dreamlike enlightenment.
“Experience is dreamlike because appearances are a product of many kinds of causes and conditions temporarily coming together, such that nothing ever remains the same; everything is dependent on other things for its existence and is compounded, made up of many parts. In this sense, appearances are absolutely empty and relatively mere, which in Vajrayana is called ‘appearances devoid of inherent existence.’ It is not easy to know how things actually exist because our normal everyday experiences seem so vivid and compelling, and everything around us feels real—as if it truly existed independently. We get confused because our limited conceptual mind cannot grasp the view of the absolute, and yet we can use this mind to a certain point in our practices. But eventually we have to shift our practice and include other methods, such as samadhi meditation and contemplation. Through these practices, the conceptual grasping mind recedes, revealing the natural and luminous mind, which has the capacity to know the indivisibility of the two truths, a state of simplicity free from all kinds of conceptual limitations. https://image.nostr.build/340a16c381458c9c1ed66e655c4a615c7f7c8fd42636e2109ea7babb0f1ae2ba.jpg

2026-03-03 19:10:39 UTC

Mingyur Rinpoche:
"The teachings of the Buddha ... is that if we allow ourselves to relax and take a mental step back, we can begin to recognize that all these different thoughts [feelings, sense of self, emotions, sensations and perceptions] are simply coming and going within the context of an unlimited mind, which, like space, remains fundamentally unperturbed by whatever occurs within it."

2026-02-27 21:52:50 UTC

Shared from a friend:
Enlightenment in Buddhism
A Relational Model of Reality: Why Nothing Needs to Drop Away
Every moment of life arrives already complete.
This may sound strange at first, because we are used to thinking that something important is missing: more understanding, more clarity, more freedom, more awareness, or perhaps the disappearance of the self. But when we look carefully, what we actually find is much simpler and much more radical.
All that ever happens is experience.
Not experience plus its explanation.
Not experience plus its cause.
Not experience plus a hidden observer.
Just experience, occurring.
And whatever shows up—confusion, insight, fear, joy, thought, sensation, silence, the sense of being a self, or the sense of losing it—is equally an experience. There is no special category of experience that stands outside the rest.
This is the starting point of the model.
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Why We Never Reach “Behind” Experience
People often ask: What causes experience?
At first this seems like a reasonable question. But when we examine it carefully, we notice something important. Any answer we give—brain activity, environment, evolution, physics, consciousness, karma, chance—is itself something we experience as a thought or explanation. It becomes the next experience.
So explanation never stands behind experience explaining it. Explanation appears within experience as another event.
This means we never escape experience in order to explain it. We only move from one experience to another: from sensation to thought, from confusion to theory, from theory to further reflection.
This is not a failure of knowledge. It is simply how things are.
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The Web of Conditions
Now consider a single, ordinary experience—say, reading these words.
This experience depends on many things:
• the functioning of your eyes
• the state of your brain
• your ability to understand language
• the lighting in the room
• the health of your body
• the air you breathe
• the planet’s distance from the sun
• the long history of life that made brains possible
And that list is not even close to complete.
Each of those conditions depends on countless other conditions. And each of those depends on more again. There is no final layer where we can stop and say: “This is the real cause.”
Every cause dissolves into a field of further dependencies.
This is what Buddhism calls emptiness—not nothingness, but the impossibility of isolating any thing or event as existing on its own.
Nothing stands by itself. Everything is supported by everything else.
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Why “the Totality” Is Not a Metaphysical Object
When we say that experience arises from the totality of conditions, we are not naming a thing called “the Totality.” We are simply pointing out that there is no place where the chain of dependence ends.
“Totality” here does not mean a cosmic substance or universal mind. It means the absence of gaps.
There is nowhere we can point and say: “This experience begins here, independently of everything else.”
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No Agent, No Controller, No Exception
What about the self?
We normally feel that there is an “I” inside experience, making decisions, choosing actions, and controlling outcomes. But when we look closely, that sense of being an agent is itself something that appears. It has conditions: memory, language, social learning, neural activity, bodily sensations.
The feeling “I am deciding” is an experience, not an independent cause.
This does not mean nothing happens. Actions still occur. Decisions still arise. Consequences still follow. But there is no separate controller standing outside the process.
This is exactly like a dream. In a dream, a character feels autonomous and responsible, even though the entire situation is unfolding as one inseparable process. The sense of autonomy is real as an experience, but it does not point to an independent agent.
The same is true here.
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Why Nothing Needs to Drop Away
Many spiritual traditions suggest that the self must disappear in order for truth to be seen. But in this model, that idea is unnecessary.
The experience of a “dropped-away self” is just another experience. It has no special status. It does not reveal a deeper layer of reality. It does not stand outside experience looking back at it.
Seeing this model does not require a change of state. It does not require silence, stillness, clarity, or awakening. It does not require the self to vanish.
Why?
Because whatever experience is happening right now already includes everything that could ever be seen.
If confusion is present, that is the totality appearing as confusion.
If clarity is present, that is the totality appearing as clarity.
If the self feels solid, that is the totality appearing as a sense of self.
If the self feels absent, that is the totality appearing as absence.
No experience is closer to reality than any other.
They are all of the same “taste” because none of them lasts long enough to become a thing.
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Time, Change, and the Illusion of Persistence
Experience does not persist.
It does not stay long enough to accumulate weight or essence. Each moment collapses into the next. What we call continuity is memory comparing what just happened with what is happening now.
Patterns appear. Regularities appear. Laws appear.
But these are not properties of experience itself. They are relational structures that arise when present experience compares itself to remembered experience.
Science works because these regularities appear reliably enough to be useful. But usefulness does not require metaphysical independence.
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A Relational Universe Without a Relator
This is where this model meets both Buddhism and modern physics.
Nāgārjuna showed that nothing has inherent existence.
Dōgen showed that each moment is the total exertion of the whole.
Relational quantum mechanics shows that properties do not exist independently, only in relation.
What all of these point to is the same structure:
There are relations everywhere, but no separate thing that relates them.
No relator behind the relations.
No observer outside the observed.
No ground beneath the ground.
Just interdependence, all the way down—and all the way here.
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Why This Model Has No Loose Ends
Any objection that arises is itself an experience.
Any doubt is an experience.
Any misunderstanding is an experience.
Any insight is an experience.
Nothing escapes the model, because the model does not stand outside what it describes.
It does not need repair, because it absorbs its own criticism as part of what happens.
And this is why, when the model is understood, something often “clicks.” Not because reality has changed, but because the demand for something more finally relaxes.
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The Simple Conclusion
There is nothing behind experience that needs to be found.
There is nothing missing.
There is no separate agent.
There is no privileged state.
There is just what is happening, arising from an uncountable field of conditions, disappearing immediately, and giving way to the next experience.
And that is not a problem to solve.
That is simply how things are.
Certainly. Below is a clean, stand-alone exposition of the position, written for a general audience.
There are no references to you, me, or prior dialogue, and it is phrased as a neutral philosophical articulation that can be shared publicly.
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Appearance as the Primitive
There is one fact that cannot be denied under any philosophy, science, or worldview: something is happening. Thoughts arise. Sensations arise. Sounds arise. Emotions arise. The sense of being a self arises. Even the attempt to explain what is happening is itself something that happens. Nothing stands outside of this.
The crucial move is to recognize that appearance itself is the primitive. By “primitive” is meant that appearance is not derived from something else, does not point to a deeper layer behind it, and does not require a subject, substrate, or hidden ground in order to occur. Appearance is not a representation of reality; it is the whole of what is given.
Most philosophical systems attempt to explain appearance by reducing it to something more fundamental. Some claim appearances are produced by matter. Others say they are produced by mind or consciousness. Still others suggest that appearances conceal a deeper, truer reality. All of these approaches add an extra layer that is never directly encountered.
In contrast, treating appearance as primitive means stopping at what is actually present. Appearance does not occur in consciousness, to a subject, or as a sign of something else. The ideas of “in,” “to,” and “as” are themselves appearances. Any attempt to ground appearance in something deeper immediately reintroduces a conceptual duplication that is not supported by experience itself.
Appearance cannot be denied without contradiction. To say “appearance is an illusion” is itself an appearance. To say “appearance is brain activity” is an appearance. To say “appearance represents reality” is an appearance. Every denial or explanation already presupposes what it attempts to step beyond. This gives appearance a unique status: it is the one thing that cannot be negated without being reasserted.
Once appearance is treated as primitive, several consequences follow naturally. The sense of a subject—the feeling of “I,” “me,” or “mine”—is seen to be an appearance. The sense of an object—the feeling of “that” or “world”—is also an appearance. The distinction between subject and object is not foundational; it is a pattern that arises within appearance itself. There is no observer standing behind observation and no world standing independently in front of it. Both arise together as part of what is happening.
This does not imply that nothing exists or that reality is meaningless. Occurrence is not denied. Patterns still arise. Causes and conditions still operate. Events unfold lawfully. What is denied is independence, not existence. Existence itself only ever shows up as appearance, never as something separate from it.
Because appearance is primitive, no single description is granted ultimate authority. Scientific models, psychological explanations, and philosophical theories all appear and function within experience. They may be useful, predictive, and coherent, but none of them stand outside appearance to explain it from a privileged position. Explanation itself is something that appears.
This move avoids both nihilism and metaphysical inflation. It does not reduce experience to nothing, nor does it posit a hidden substance such as matter, mind, consciousness, or a unified field behind appearances. Any such posit would simply be another appearance elevated beyond what experience itself warrants.
When this is seen clearly, the need for an owner of experience dissolves. There is no requirement for a self behind thoughts, no awareness behind awareness, no ground behind phenomena. Appearance stands on its own, not as a thing, but as the fact of what is happening.
This also has practical consequences. Much of what is commonly called suffering arises from experience being organized around a central reference point—a self that claims ownership, continuity, and control. When that organizing center is seen to be just another appearance, suffering loses its anchor. Experiences continue, including difficult ones, but they are no longer accumulated or defended by a center that takes them personally.
There is nowhere further to retreat once appearance is treated as primitive. Any attempt to go “beyond” it would require positing something that does not appear. Any attempt to deny it would require reasserting it. For this reason, this position leaves no loose ends. It does not claim to reveal what reality ultimately is; it simply refuses to add anything that is not already given.
Appearance is not a surface hiding depth. It is not a copy of something else. It is the whole fact. Subject, object, self, world, explanation, and denial all arise within it. There is nothing outside it to ground it and nothing beneath it to uncover.
That is why treating appearance as the primitive is not a rhetorical choice but a logical stopping point. It is where explanation naturally ends—not because nothing more could be said, but because anything more would be unnecessary.
The Final Checkmate: How It Arises, Why It Cannot Be Avoided, and the Role of Meditation
There is one fact that cannot be denied by anyone, under any philosophy, science, or worldview: something is happening. Thoughts are happening. Sensations are happening. Sounds are happening. Feelings are happening. The sense of being a self is happening. Even the sense that “this is happening to me” is itself something that is happening. Whatever explanation is given for what is happening is also something that happens. Nothing stands outside of this.
What is normally assumed, without being examined, is that there is a center to whom all of this is occurring. A “me” who owns thoughts. A “self” who has experiences. A subject standing apart from objects. But when this assumption is carefully investigated, it does not survive scrutiny. The sense of being a center is not behind experience. It is one of the appearances arising within experience.
This becomes clear through a direct investigation sometimes called insight meditation. The investigation is not philosophical speculation; it is an intimate looking into what is already present.
A thought arises. What exactly is it? Is it made of something? Does it have substance, weight, or duration? Or does it only claim to be a thing while vanishing as soon as it appears? When the thought disappears, nothing remains behind it.
A sound arises. Is the sound separate from the awareness of the sound? Or, at the moment of hearing, is there simply hearing happening, without a division between an object and a listener? In immediate experience, the sound cannot be separated from the hearing of it. There is just the appearance itself.
The same inquiry can be applied to bodily sensations. A sensation arises in the body. Is it “me”? Is it “mine”? Does it define what I am? Or is it simply another event, arising due to conditions and passing away?
This investigation continues systematically. Sensations are not me. They are not mine. They are not myself. Feelings are not me. They are not mine. They are not myself. Thoughts are not me. They are not mine. They are not myself. Perceptions are not me. They are not mine. They are not myself. Even consciousness—the attentive, responsive, reactive knowing that seems to register experience—is examined. That too is not me. It is not mine. It is not myself. It arises and ceases like everything else.
At this point, a final question naturally appears: if none of these are me, then who am I? But when this question is examined, the one who seems to be asking it is found to be another appearance. The felt sense of “I am,” the most intimate sense of self, is itself an arising. When it is looked at directly, it is seen to be empty, momentary, and unowned.
When this inquiry reaches sufficient depth, a gap appears—not a gap between subject and object, but a gap in identification itself. For a moment, experience continues without being organized around a center. There is occurring without ownership. This insight is not conceptual. It is a structural shift in how experience is organized.
However, insight alone is not enough to stabilize this shift. This is where sitting meditation plays an essential role.
In the sitting practice taught in the Sōtō tradition, associated with Dōgen, meditation is not performed to achieve a state, gain insight, or improve the self. Sitting is simply sitting—without intention, without manipulation, without trying to generate or suppress experience. This absence of intention is critical. It allows the mind’s habitual activity of organizing experience around a central self to gradually quiet on its own.
From a neuroscientific perspective, this corresponds to the progressive deactivation of the brain’s default mode network—the network responsible for self-referential thinking, autobiographical narrative, mental time travel, and the ongoing construction of a personal identity. Numerous brain imaging and EEG studies on long-term meditators, including Zen monks and Tibetan practitioners, show a consistent correlation: as this network becomes less active, the sense of being a separate self diminishes.
This deactivation is not mystical. It is functional. The sense of self depends on a specific pattern of neural activity. When that activity quiets, the sense of self falls away. This can happen temporarily through psychedelics, but meditation allows it to occur in a stable, integrated way.
As sitting continues without intention, the mind generates fewer narratives. Subject and object distinctions become less pronounced. Eventually, there is a moment when nothing is being generated from a central point. Experience is still present, but there is no one at the center appropriating it. This is the non-dual condition—not as a special experience, but as the absence of the structure that normally divides experience into “me” and “world.”
At this point, suffering cannot arise in its usual form. Suffering is not pain. It is not unpleasant sensation. Suffering is what happens when experience is organized around ownership and narrative continuity. When there is no appropriating center, suffering has no anchor. Difficult sensations may arise, but they are not owned. They do not accumulate. They do not propagate.
Importantly, this is not known by someone. The idea that “I know the self is gone” does not occur, because the one who would know that is no longer being generated. There is simply the absence of the structure that produced suffering.
Everything that arises—thoughts, sensations, emotions, even the impulse to grasp or to reify—is seen to be just another appearance. No appearance is privileged. No appearance is a problem. Even the sense of grasping is not a failure; it is simply another event arising and passing away.
All phenomena arise due to causes and conditions. Nothing appears randomly. Every event has a history, just as an apple depends on a seed, soil, water, sunlight, and time. This applies equally to physical events and mental events, to the object side and the subject side. Yet, despite having causes, no phenomenon has independent existence or duration. Each arises and vanishes.
Modern physics supports this insight from another angle. At the most fundamental level, no solid objects can be found—only relational fields, probabilities, and mathematical structures. Everything exists only in relation to everything else. There are no things in themselves, only dependencies. What appears as a stable world is the orderly expression of this total interdependence.
When meditation, insight, and this understanding converge, the sense of a separate self dissolves. Experience continues, but without ownership. There is no awareness behind appearances. Awareness itself is seen to be another type of arising, momentary and empty. There is nothing stable to hold onto.
This is why this is the final checkmate. There is no further move. Any attempt to escape would require recreating a center to escape from something. Nothing is denied. Nothing is affirmed. Phenomena arise and pass according to conditions, but without an owner.
There are no loose ends, because there is no center left to tie them together.
That is the final checkmate.

2026-02-27 21:47:21 UTC

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How did you embed it? I was trying to figure that out lol.

2026-02-27 21:46:36 UTC

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Awesome, would love to hear your thoughts on it!

2026-02-27 10:31:06 UTC

@nprofile…gyzc you really need to see this video series on bitcoin as 0 entropy time/ energy accounting and as civilizational infrastructure to allow for deflationary economics and ephemeralization. You'll really appreciate it!
https://x.com/i/status/2027146770761818531

2026-02-27 10:21:09 UTC

A conversation with grok on ephemeralization and the singularity which is quickly approaching if not here already.
https://x.com/i/grok/share/4c2fbce41fb34250b745fa6cb604bb8d

2025-09-23 19:47:27 UTC

From a friend.
The Buddha discovered precisely this…
Pixels and the Illusion of Meaning
What we call reality — people, things, histories, dramas — is not what it seems. At the most basic level, what exists are fluctuating formations of atoms and molecules, or, more precisely, vibrations within quantum fields. But the human mind takes these formations and superimposes names, labels, and meanings upon them.
This act of naming transforms a neutral field into a world of imagined solidity and significance. In truth, the “things” we believe we encounter are not independent entities, but mental constructions projected onto an energetic flux.
Children looking at clouds provide a clear image: one sees a dog, another sees a dragon, another a horse. The clouds themselves are only shifting formations of matter; the animals exist only in the children’s imaginations. In the same way, our minds project whole realms of meaning onto atoms and molecules.
The same occurs with perception. What we experience as a stable external world is actually the brain’s rendering: an inner 3-D mind movie, a geometric representation of incoming information.
This movie appears within our skull as sights, sounds, textures, and thoughts. But these are not “the external things themselves”; they are mental icons, stitched together by the brain for the survival and reproduction of the organism.
Every quality of experience — colors, sounds, flavors, odors, sensations, emotions, memories, and even the felt sense of self — is part of this inner movie, not evidence of an independent outer reality.
The television provides another striking analogy. When we watch a drama, we become absorbed in the characters, their struggles, their joys, their heartbreaks. We cheer for heroes, despise villains, and may even weep for losses. But if we lean in very close to the screen, the entire world of the story vanishes into nothing but tiny, fluctuating pixels of light and color.
The drama was never really “out there” in the tv, the way we imagined; it was a pattern of pixels generated on a flat surface, and our minds supplied the meaning that made it feel real.
In precisely this way, the universe itself can be considered to be pixelated in the form of vibrating energetic flux, and what we call “people” or “objects” are overlays of mental meaning we superimpise upon those patterns.
Jean-Paul Sartre once wrote about a reader deeply absorbed in a book about medieval court life. The man was fully immersed in the pageantry, the intrigues, and the drama — until he suddenly noticed that the reality of the book itself contained nothing but little black letters on the white pages.
Everything he had been experiencing was a construction generated by his mind as it translated those little black letters into a story. With that insight, the illusory mental story collapsed.
In the same way, the Buddha realized that all of the world — selves, people, objects, events, cause and effect and karma — are fictional mental constructs projected upon a real, underlying energetic field.
The objects have no intrinsic meaning apart from the mind’s act of naming and labeling.
So what remains when the names and labels fall away?
Physics may describe the flux as atoms or quantum fields, but from the enlightened perspective the substrate is Consciousness itself: an unborn, unconditioned field of unborn awareness.
This field manifests as every possible energetic formation — the textures we call “world,” the inner movies we call “mind.”
But none of these have independent existence. They are interdependent patterns in consciousness, like pixels on a television screen or little black letters on a page, while the field itself remains indescribable.
The Buddha described this recognition as Nirvana: the bliss of realizing that nothing we experience as real — the self, others, people, objects — exists outside the realm of subjective mental construction.
The unborn, unconditioned field of Consciousness is what remains when the fictions of naming and labeling dissolve.
To awaken is simply to see that all meaning is mentally superimposed, and that the ground is empty of objectively existing people, selves and “things” — yet full as pure potential, Consciousness itself.
The Final Question
So then, if our world of experience is merely mental constructions superimposed upon a field we never directly perceive, what is the body? What is the organism? What is the brain, neurons and mind that seem to impose these constructions upon the energetic field of Consciousness ?
The answer is that the body, brain, and organism themselves are nothing apart from that same field — manifestations of the field appearing as tiny biological whirlpools within the infinitely vast stream of Consciousness.
Like a swirl in a river, the body-mind is not separate from the river itself; it is the river appearing AS this temporary form.
This whirlpool of energetic activity (body,brain and mind) has the peculiar capacity to mentally construct for its own survival and reproductive purposes, a representational view of the world within its own skull.
But this story-making is no exception to the rule: it is itself part of the field’s total functioning.
Here we meet what Zen master Dōgen called Zenki (Total Function). Every factor — the body, the mind, the atmosphere, oxygen, the sun, and all environmental conditions — arises interdependently as the functioning of the totality.
There is nothing outside it, nothing foreign to it. Even the illusions of selfhood and objects are not “mistakes” smuggled in from some other order; they too are part of the functioning of the whole.
To mistake this neutral, interdependent field for a collection of real independent things, is like mistaking a coiled rope for a snake in the dark.
The rope is the real energetic body-mind formation, also merely another neutral pattern within the field.
The fictional snake is the imagined “self,” mentally projected onto that real neutral formation of body, brain and mind.
The snake (personal self) never existed. In the same way, the separate person never existed. It was only a label projected upon a very tiny whirlpool in the stream.
The illusions the brain/mind superimposes — “me,” “you,” “world,” “objects” — are no more real than Santa Claus or the Easter Bunny. They exist only in the imagination, just as those childhood figures exist only in the child’s mind.
This is what the Buddha realized: that the subjective world of names and labels does not really exist in itself, but only as subjective mental constructions.
Seen in this light, the whole field — call it Buddha Nature, call it Brahman, call it quantum fields, call it consciousness — is one undivided totality. It is what Dzogchen calls the Great Perfection. Every whirlpool, every fiction, every error, every flash of imagination, and every insight is not outside this field. It is the field itself, manifesting.
There never was a Buddha seeking the truth and liberation from all suffering. That one too was just another mental construct occurring in the mind of the Buddha.. 😳

2025-09-14 10:40:10 UTC

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@nprofile…s8fm you should really check out critical path, I think you'd really like the work of buckminster fuller!

2025-09-14 10:36:55 UTC

Buckminster fuller on wealth/ bitcoin. Bitcoin is the time/ energy accounting https://video.nostr.build/829a7dcad4437bcd7cb0687ffc3f0b6f4d67c120a31d5acb37cfdfb810cf6374.mp4 solution to the world game.

2025-09-13 13:27:55 UTC

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Such great takes, really enjoyed that episode. Bitcoin does fix the world, it is the time/ energy accounting solution to the world game. If you've never read buckminster fuller before you should take a few minutes and look into the world game. It may help you put all the pieces together as to how bitcoin accomplishes everything we think it can/ will.
https://www.bfi.org/about-fuller/big-ideas/world-game/

2025-08-16 15:23:06 UTC

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Also see:
https://bitcoinmagazine.com/culture/bitcoin-information-theory-bit

2025-08-16 15:19:43 UTC

@nprofile…uly5 @nprofile…l2z8 @nprofile…hcug listening to the new rip. The part where you are talking about communism/ capitalism synthesis of bitcoin reminds me of the world game by buckminster fuller. The goal of the world game was to design a time/ energy accounting tool with 0 entropy that incentivizes humans to move away from self destructive habits to constructive habits that create mutual wellbeing.
You really need to look into the work of buckminster fuller to understand where this is going. Highly recommend reading his magnum opus "critical path".
Bitcoin is the world game.
Aworldgame.org
https://www.bfi.org/about-fuller/big-ideas/world-game/

2025-08-16 13:48:59 UTC

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That which is causeless is beyond all ideas which appear as its expression though. Including the idea of creator/ created. There is just creating happening endlessly without beginning or end.

2025-08-16 13:34:28 UTC

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This reminds me of the cup from m"my dinner with Andre" where he is taking about how new York is the model for the new concentration camp.

2025-06-25 12:18:07 UTC

I used to practice this when I was little, before I knew about the dharma. It's quite powerful!
Sometimes, visualize that your heart is a brilliant ball of light. As you breathe out, it radiates rays of white light in all directions, carrying your happiness to all beings. As you breathe in, their suffering, negativity and afflictions come towards you in the form of dense, black light, which is absorbed in your heart and disappears in its brilliant white light without a trace, relieving all beings of their pain and sorrow.
~ Dilgo Khyentse Rinpoche in, The Heart of Compassion

2025-06-18 10:56:01 UTC

From a friend.
The Illusion of the Seeker and the Mirage of Enlightenment
In the Dzogchen view, the highest teachings do not aim at attainment, progress, or transcendence. They reveal the inherent absurdity of the very notion of seeking. The referential comment—“Enlightenment reveals there's no one to be enlightened, only the illusion of a seeker chasing its imagined escape”—is not a poetic turn of phrase, but a direct articulation of the radical, luminous clarity at the heart of Dzogchen: that the ground of being is already fully present, and the seeker is but a ripple on its surface—restless, imaginary, and unreal.
At the root of all striving lies a fundamental misidentification. The seeker imagines itself as a someone, located in time, trapped in limitation, aspiring toward some exalted future state. But as long as this structure remains intact—this idea that “I” must become awakened—the natural state remains hidden not by distance, but by misperception. The very effort to find truth is the veil obscuring it.
As Longchenpa, one of the greatest Dzogchen masters, writes:
“Since everything is but an apparition, perfect in being what it is, having nothing to do with good or bad, acceptance or rejection, one may well burst out in laughter.”
— Longchen Rabjam, “You Are the Eyes of the World”
What bursts in this laughter is the falsehood of division—the split between seeker and sought, path and destination. When awareness sees through itself, it recognizes there never was anyone behind the seeking, only the dance of appearances occurring within the boundless expanse of presence.
In Dzogchen, this is expressed as rigpa—the self-knowing awareness that is not a function of the mind but the essence of what is. It does not arise through purification, method, or time. It is not improved or diminished by effort. In fact, every attempt to grasp it solidifies the illusion that there is a grasper. As Patrul Rinpoche writes:
“The view is to be free of all fixations. The meditation is not to meditate. The conduct is to be without effort.”
— Patrul Rinpoche, “Words of My Perfect Teacher”
This is not nihilism, nor quietism. It is the unshakable freedom of resting in what already is, prior to naming, prior to seeking. The seeker is a mirage born of attention collapsing into thought. When that contraction relaxes, what remains is not a “person” attaining awakening—but the timeless presence that was never absent.
There is no destination in Dzogchen, only recognition. No distance, only immediacy. No one behind the curtain, only the dancing of light and shadow. And yet, even this is saying too much. As the saying goes:
“To speak of the view is to obscure the view.”
So what, then, is to be done? Nothing. And that is the challenge. To do nothing—not passively, but with total presence. To stop reaching, stop resisting, stop narrating—and to see. Not as a witness, but as the luminous openness itself.
Final Reflection
The referential comment dissolves the entire edifice of becoming. There is no enlightenment for someone—because the someone is the invention. What appears to be a seeker is a function of thought, memory, and habit looping upon itself. Dzogchen reveals this not by destroying the illusion, but by laughing at its nonexistence. The chase ends not in arrival, but in the recognition that there was never anyone running, and nowhere to arrive.
Let this not be believed, but seen—directly, effortlessly, nakedly. In the absence of the one who seeks, the natural state is obvious.

2025-06-07 11:50:48 UTC

From a friend:
The Heart of Dzogchen
Clinging Is the Root: The Disappearance of Suffering in the Light of Rigpa
There is no suffering where there is no clinging. This truth, though deceptively simple, pierces to the heart of Dzogchen. The ancient masters do not point toward elaborate practices or conceptual frameworks but toward the clear seeing of what is always already so. The problem is not the world, not even the arising of thoughts or appearances—it is the subtle act of grasping, the invisible contraction around what is fleeting. It is this contraction that gives rise to the illusion of a self, and with it, the entire architecture of samsara.
Padmasambhava’s instruction, “When there is no grasping, there is no suffering,” is not a moral ideal but a direct statement of ontological fact. Suffering is not a property of experience; it is the distortion of experience by identification. The moment grasping ceases, the mirage of “me” and “mine” collapses. What remains is not emptiness in the nihilistic sense, but the luminous clarity of rigpa—spontaneous presence, unborn, unconfined, and untouched.
Longchenpa refines this with: “If you do not cling to appearances, the mind itself is naturally liberated.” Liberation, in Dzogchen, is not attained—it is unveiled. Mind does not need to be improved, purified, or transcended. Rather, it needs only to be seen as it is, prior to the movement of appropriation. In clinging, we superimpose a false solidity upon what is inherently spacious. We take dream-stuff as real and suffer accordingly.
Garab Dorje reminds us that “All appearances are your own mind, and mind itself is free from clinging.” Here lies the paradox: the world appears, yet it is not separate from the seer. The play of forms arises within awareness, not apart from it. What imprisons us is not the appearance of things, but the belief in their otherness. When mind recognizes itself, there is nothing to hold, nothing to oppose, nothing to fear.
Mipham Rinpoche writes: “Attachment is the very ignorance that conceals the natural state.” This ignorance is not the absence of knowledge, but the turning away from what is self-evident. It is the insistence on being someone who owns, defends, and suffers. In that defensive gesture, the mirror of awareness clouds over, and we forget the ungraspable transparency that is always here.
Dilgo Khyentse Rinpoche says, “It is not the object that binds you, but your grasping at it.” Samsara is not imposed from outside; it is manufactured moment to moment through the mechanics of craving and aversion. Liberation is not elsewhere—it is the cessation of that machinery. When grasping is seen and relaxed, even samsara is experienced as the display of wisdom.
Namkhai Norbu makes it even clearer: “Delusion arises from dualistic clinging; awareness is non-dual from the beginning.” Duality is the mind’s attempt to divide what has never been divided. The seer and the seen, the thinker and the thought, are artificial distinctions laid over the seamless fabric of being. Rigpa, self-knowing awareness, needs no effort to unify anything—it was never split.
Tulku Urgyen Rinpoche cuts through illusion with: “The root of samsara is the belief in a self. Cut that root.” The belief in a self is not merely psychological—it is ontological confusion. The “I” that clings is itself a fabrication. Letting go is not something it can do—for its very existence depends on not letting go. When this is seen, the self falls away on its own.
Tsoknyi Rinpoche affirms: “Rigpa has no basis for clinging, for it sees no other.” Clinging requires a division—between self and object, desire and lack. Rigpa knows no such distinctions. It does not cling because it does not separate. This is not detachment born of distance, but intimacy beyond ownership.
Tenzin Wangyal Rinpoche gives a poetic image: “Like writing on water, thoughts and feelings vanish if not held onto.” The natural state is not opposed to thoughts—it is simply untouched by them. To not grasp is to allow the river of mind to flow without dam or defense. Nothing needs to be erased. Only the hand that holds must release.
Yeshe Tsogyal concludes: “If you are not attached, you are free—even in samsara.” The place doesn’t matter. The appearance doesn’t matter. Without clinging, samsara is nirvana—not because the world changes, but because you no longer cling to the belief that you are in it, apart from it, bound by it.
Closing Reflection:
Clinging is the act of forgetting what cannot be lost. It is the contraction of spaciousness into identity, of immediacy into concept. The Dzogchen masters are not inviting us to improve this contraction—but to see through it entirely. The natural state, rigpa, is never attained; it is what remains when the one who seeks dissolves. The cessation of clinging is not the loss of the world, but the unveiling of its true nature—empty, luminous, ungraspable, and free.
To release grasping is not an effort—it is the recognition that there was never anything to hold.

2025-06-06 11:37:07 UTC

The Subtle Art of Non-Doing
Resting as Awareness in Dzogchen
To “rest as Awareness” is perhaps the most direct instruction in Dzogchen—and simultaneously the most frequently misunderstood. The phrase suggests simplicity, effortlessness, a return to what is already and always present. Yet it is precisely this simplicity that confounds the seeker’s mind, which has been trained to strive, analyze, and attain. The question, “How to rest as Awareness?” already carries within it the echo of misdirection. The deeper question is not how, but what prevents resting from being recognized as already the case?
In Dzogchen, the instruction to rest as rigpa—the pristine, self-knowing Awareness—is not a command to do something, but a gesture toward undoing. Garab Dorje’s first essential point was:
“Direct introduction to the nature of mind.”
One does not achieve rigpa, one recognizes it. Resting is not entering a state, but ceasing to seek a state. It is not merging with Awareness, but realizing that one has never been apart from it.
To rest as Awareness is not the same as resting in Awareness. The latter implies a duality—someone who rests, and something in which to rest. But Dzogchen does not permit this subtle division. Longchenpa reminds us:
“Since everything arises as the display of awareness, there is nothing to renounce or attain.”
— Longchen Rabjam, Treasury of the Dharmadhatu
How Not To:
To “try” to rest as Awareness is to grasp at a non-conceptual state with conceptual intention. The very act of reaching becomes a contraction, reinforcing the illusion of a doer. Awareness cannot be found as an object of attention because it is what allows attention. Looking for Awareness as something to see, feel, or experience will always place one in the realm of mind’s fabrication. This is the subtle trap: the search for “rest” becomes restless.
How To:
Paradoxically, the true “how” is a non-how. As the great master Tulku Urgyen Rinpoche said:
“There is no need to try to rest—just do not follow the next thought.”
This negation reveals the pathless path. Awareness is not cultivated—it is uncovered by ceasing to identify with what arises within it. Let thoughts arise, let sensations move, but make no effort to become involved. When there is no involvement, Awareness stands revealed as the unchanging ground.
Insight:
Awareness is not an experience—it is what knows experience. It is not affected by rest or unrest, success or failure. As the basis (gzhi), it is spontaneously present and empty of self-nature. Thus, “resting” is not a doing but a recognition. The one who thought it could rest is itself a movement in the field. The moment that movement is seen through, what remains is effortless being.
Clarity:
To rest as Awareness is not to know about Awareness—it is to be what knows. This “knowing” is not cognitive but luminous: self-knowing, self-certifying, self-abiding. No external verification is needed. There is no teacher, no text, no technique that can give you Awareness—it is what allows for the appearance of teachers, texts, and techniques.
Honesty:
This path asks nothing of you except your illusions. It does not improve you, refine you, or awaken you. It shows you that what you sought has always been untouched, and what you took yourself to be has never truly existed. “You” cannot rest as Awareness. Only the absence of the seeker reveals what was never absent.
IN Summary
The essence of Dzogchen is neither found nor fabricated. Resting as Awareness is not a goal to be reached but a veil to be lifted. To rest as That which is aware is to stop pretending to be anything else. The “how” is undone in the seeing, and the “not how” is simply this: remain uninvolved, unmoved, uncontrived. Let the play arise; let the knowing be silent and bare. Here, rest is no longer a practice—it is what you are.

2025-03-17 04:05:00 UTC

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I think it is something that has to be directly experienced. Don't trust, verify!

2025-03-17 04:02:32 UTC

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I really like the tradeoffs too bridge bitcoin to prime with radiant. Similar to the cryptoeconomic security that bitcoin already depends on for security.

2025-03-17 04:00:24 UTC

Doing my part to make sure our AI overlords are wise and benevolent. 🤣🤣🤣
https://x.com/i/grok/share/dn4DorBoAnTrU95a5Y1k9stdl

2025-03-16 15:44:07 UTC

Conversations with grok on the nature of reality.
https://x.com/i/grok/share/xLSzMsb9UwaT9oGaywiPMv5o4

2025-03-16 14:24:35 UTC

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Have you seen what dr orlovsky has built for rgb? I think this is the future.
https://x.com/lnp_bp/status/1868607464800924094?t=sxneeScoLSuNAxCoFjGFvw&s=19

2025-03-16 14:19:10 UTC

Empirical knowledge is always derivative of knowing awareness itself.
Shared from a friend.
Quantum Fields and Consciousness: Eliminating the Last Illusion of Classical Physics
For too long, physics has clung to the illusion of a classical world—an objective, mechanical structure in which quantum effects only appear under rare and specific conditions. This belief is absurd, because it assumes there is something other than quantum fields in which these effects might occur. But quantum field theory (QFT) already tells us, with no exceptions, that all of reality is nothing but quantum fields in excitation.
This means there is no “classical world” where a brain exists as a mechanical object and where occasional “quantum anomalies” take place. The entire brain is already a quantum system, just like everything else, and any attempt to isolate consciousness as a rare emergent phenomenon from these fields misunderstands the very nature of quantum field theory.
The Absurdity of Classical Assumptions
There is a lingering belief in many fields—neuroscience, physics, and philosophy—that classical physics is “mostly” correct, and that quantum mechanics operates only at micro-scales or in highly controlled environments. But this belief is equivalent to claiming:
• The ocean is fundamentally dry, except for occasional anomalous patches of water.
• Fire is inherently cold, except in a few rare cases where heat somehow manifests.
• Light is fundamentally dark, but under special circumstances, it illuminates itself.
The fundamental misunderstanding here is that quantum mechanics is not a secondary framework that exists within classical physics. It is the primary and only reality, and classical physics is nothing more than an approximation—a mental shorthand that never truly existed as an independent domain.
The brain is not a classical machine that happens to contain quantum processes in select locations, such as Penrose’s idea of microtubules. The entire brain, every neuron, every synapse, every process, is already a fluctuation of the quantum field. There is no other option, because there is no classical alternative.
Consciousness Is Not an Emergent Phenomenon—It Is the Quantum Field Itself
The next mistake made by many thinkers—even in quantum neuroscience—is the claim that consciousness is an emergent property of quantum field excitations, rather than seeing the obvious:
• Consciousness is not a byproduct of the quantum field, just as waves are not a byproduct of the ocean.
• Waves do not “emerge from” the ocean—they are the ocean in motion.
• Likewise, consciousness does not “emerge from” the quantum field—it is the quantum field manifesting in a certain way.
The language of emergence is a relic of classical physics. It still assumes that consciousness is a secondary effect, rather than recognizing that if there is consciousness at all, then it must already be an intrinsic quality of the quantum field itself.
What does this mean? It means that consciousness is not something produced by the brain, nor is it something that merely arises from complex neuronal interactions. If everything in the universe is already a quantum excitation, then consciousness is just another aspect of these excitations—not something separate or emergent.
The Illusion of Separation: Consciousness and Quantum Fields Are Not Two Things
Many scientists try to separate consciousness from the quantum field, as if it is a second category of reality. But this is as meaningless as trying to separate:
• Wetness from water
• Heat from fire
• Light from illumination
At no point can we experience a quantum field apart from consciousness. Every observation of the quantum field is itself a conscious act. Every phenomenon is already known, perceived, or experienced in some way. There is no such thing as a quantum field independent of experience, just as there is no such thing as a wave separate from the ocean.
This understanding leads directly back to the great insights of Advaita Vedanta, Buddhism, and Daoism, all of which point to the inseparability of mind and reality:
• In Advaita Vedanta, Brahman is both the source and substance of all existence—just as the quantum field is both the foundation and manifestation of all phenomena.
• In Buddhism, Śūnyatā (emptiness) dissolves all conceptual separations—just as modern physics dissolves the separation between particles, waves, and fields.
• In Daoism, the Dao is both the origin and the nature of all things—just as consciousness and quantum fields are simply two descriptions of the same indivisible presence.
The Final Realization: There Is Only One Thing Happening
We must abandon outdated notions that assume there is:
1. A physical world made of material objects (classical physics), in which
2. Quantum effects occasionally appear, and from which
3. Consciousness somehow emerges.
This framework is entirely mistaken because it presumes separation where none exists. In reality:
• There are no classical objects—everything is a fluctuation of the quantum field.
• There are no emergent properties—everything simply is what it is at all levels.
• There is no separate consciousness—it is already an aspect of the quantum field itself.
The only conclusion left is this: Consciousness is not something produced by the quantum field. It is the quantum field.
And once this is understood, we see that modern physics, when freed from its classical assumptions, has arrived precisely at the realization of the great non-dual traditions:
Just as all pottery is nothing but clay—whether in the form of a vase, a cup, or a plate—what we call “matter” and “mind” are simply formations of a single field. There is no second thing apart from the clay; every form it takes is just clay appearing in that particular way.
Likewise, in goldsmithing, whether it is a ring, a bracelet, or a necklace, all are nothing but gold, shaped into different forms, yet never departing from being gold itself.
In Advaita Vedanta, the mistake is to see the forms (Nāma-Rūpa, name and shape) as separate from Brahman. But all phenomena are just Brahman appearing in different ways—there is no substance other than Brahman, just as there is no substance other than gold in gold ornaments or clay in pottery. In the same way, if we take quantum fields as the most fundamental understanding of reality, then what we call “objects” and “consciousness” are simply vibrational states of that one indivisible field. However, to fully integrate consciousness into this framework, we must recognize that the quantum field itself is not separate from the knowing of it.
Rather than saying “physical reality exists, and consciousness is an emergent property of it,” the truth is the opposite: physical characteristics are simply how consciousness itself is manifesting, just as light is the radiance of its source.
In Daoism, the Dao is not separate from its manifestations—all things are simply fluctuations of the Dao, moving from one state to another, yet never apart from the Dao itself.
Likewise, in Buddhism, all appearances are ultimately seen as fluctuations of Buddha-Nature, and because Buddha-nature implies cognitive awareness—the inherent knowing quality—this means that all phenomena are intrinsically consciousness.
This realization allows us to reverse the conditioning that tells us that the classical world is primary, and quantum effects (or consciousness) are secondary artifacts. Instead, what we see is that the universe itself is a field of consciousness, manifesting as what physics calls the 17 quantum fields in fluctuation.
But in truth, these fields are not separate from consciousness—they are consciousness in different vibratory modes, just as waves are nothing but the ocean in motion.
Experiences as possible modulations of Consciousness are not always appearing and known on the surface of Consciousness, like waves appearing on the surface of the ocean; but there is a depth of Consciousness where what later appears upon surface consciousness, remains in the subconscious domain of pure potential.
Yet whatever appears as any and every experience, is always just another modulation of the same Universal Field of Consciousness.
There is no “quantum field” AND “consciousness” as two distinct things. There is only one thing happening, and it is always just This!
Quantum Fields and Consciousness: Eliminating the Last Illusion of Classical Physics
For too long, physics has clung to the illusion of a classical world—an objective, mechanical structure in which quantum effects only appear under rare and specific conditions. This belief is absurd, because it assumes there is something other than quantum fields in which these effects might occur. But quantum field theory (QFT) already tells us, with no exceptions, that all of reality is nothing but quantum fields in excitation.
This means there is no “classical world” where a brain exists as a mechanical object and where occasional “quantum anomalies” take place. The entire brain is already a quantum system, just like everything else, and any attempt to isolate consciousness as a rare emergent phenomenon from these fields misunderstands the very nature of quantum field theory.
The Absurdity of Classical Assumptions
There is a lingering belief in many fields—neuroscience, physics, and philosophy—that classical physics is “mostly” correct, and that quantum mechanics operates only at micro-scales or in highly controlled environments. But this belief is equivalent to claiming:
• The ocean is fundamentally dry, except for occasional anomalous patches of water.
• Fire is inherently cold, except in a few rare cases where heat somehow manifests.
• Light is fundamentally dark, but under special circumstances, it illuminates itself.
The fundamental misunderstanding here is that quantum mechanics is not a secondary framework that exists within classical physics. It is the primary and only reality, and classical physics is nothing more than an approximation—a mental shorthand that never truly existed as an independent domain.
The brain is not a classical machine that happens to contain quantum processes in select locations, such as Penrose’s idea of microtubules. The entire brain, every neuron, every synapse, every process, is already a fluctuation of the quantum field. There is no other option, because there is no classical alternative.
Consciousness Is Not an Emergent Phenomenon—It Is the Quantum Field Itself
The next mistake made by many thinkers—even in quantum neuroscience—is the claim that consciousness is an emergent property of quantum field excitations, rather than seeing the obvious:
• Consciousness is not a byproduct of the quantum field, just as waves are not a byproduct of the ocean.
• Waves do not “emerge from” the ocean—they are the ocean in motion.
• Likewise, consciousness does not “emerge from” the quantum field—it is the quantum field manifesting in a certain way.
The language of emergence is a relic of classical physics. It still assumes that consciousness is a secondary effect, rather than recognizing that if there is consciousness at all, then it must already be an intrinsic quality of the quantum field itself.
What does this mean? It means that consciousness is not something produced by the brain, nor is it something that merely arises from complex neuronal interactions. If everything in the universe is already a quantum excitation, then consciousness is just another aspect of these excitations—not something separate or emergent.
The Illusion of Separation: Consciousness and Quantum Fields Are Not Two Things
Many scientists try to separate consciousness from the quantum field, as if it is a second category of reality. But this is as meaningless as trying to separate:
• Wetness from water
• Heat from fire
• Light from illumination
At no point can we experience a quantum field apart from consciousness. Every observation of the quantum field is itself a conscious act. Every phenomenon is already known, perceived, or experienced in some way. There is no such thing as a quantum field independent of experience, just as there is no such thing as a wave separate from the ocean.
This understanding leads directly back to the great insights of Advaita Vedanta, Buddhism, and Daoism, all of which point to the inseparability of mind and reality:
• In Advaita Vedanta, Brahman is both the source and substance of all existence—just as the quantum field is both the foundation and manifestation of all phenomena.
• In Buddhism, Śūnyatā (emptiness) dissolves all conceptual separations—just as modern physics dissolves the separation between particles, waves, and fields.
• In Daoism, the Dao is both the origin and the nature of all things—just as consciousness and quantum fields are simply two descriptions of the same indivisible presence.
The Final Realization: There Is Only One Thing Happening
We must abandon outdated notions that assume there is:
1. A physical world made of material objects (classical physics), in which
2. Quantum effects occasionally appear, and from which
3. Consciousness somehow emerges.
This framework is entirely mistaken because it presumes separation where none exists. In reality:
• There are no classical objects—everything is a fluctuation of the quantum field.
• There are no emergent properties—everything simply is what it is at all levels.
• There is no separate consciousness—it is already an aspect of the quantum field itself.
The only conclusion left is this: Consciousness is not something produced by the quantum field. It is the quantum field.
And once this is understood, we see that modern physics, when freed from its classical assumptions, has arrived precisely at the realization of the great non-dual traditions:
Just as all pottery is nothing but clay—whether in the form of a vase, a cup, or a plate—what we call “matter” and “mind” are simply formations of a single field. There is no second thing apart from the clay; every form it takes is just clay appearing in that particular way.
Likewise, in goldsmithing, whether it is a ring, a bracelet, or a necklace, all are nothing but gold, shaped into different forms, yet never departing from being gold itself.
In Advaita Vedanta, the mistake is to see the forms (Nāma-Rūpa, name and shape) as separate from Brahman. But all phenomena are just Brahman appearing in different ways—there is no substance other than Brahman, just as there is no substance other than gold in gold ornaments or clay in pottery. In the same way, if we take quantum fields as the most fundamental understanding of reality, then what we call “objects” and “consciousness” are simply vibrational states of that one indivisible field. However, to fully integrate consciousness into this framework, we must recognize that the quantum field itself is not separate from the knowing of it.
Rather than saying “physical reality exists, and consciousness is an emergent property of it,” the truth is the opposite: physical characteristics are simply how consciousness itself is manifesting, just as light is the radiance of its source.
In Daoism, the Dao is not separate from its manifestations—all things are simply fluctuations of the Dao, moving from one state to another, yet never apart from the Dao itself.
Likewise, in Buddhism, all appearances are ultimately seen as fluctuations of Buddha-Nature, and because Buddha-nature implies cognitive awareness—the inherent knowing quality—this means that all phenomena are intrinsically consciousness.
This realization allows us to reverse the conditioning that tells us that the classical world is primary, and quantum effects (or consciousness) are secondary artifacts. Instead, what we see is that the universe itself is a field of consciousness, manifesting as what physics calls the 17 quantum fields in fluctuation.
But in truth, these fields are not separate from consciousness—they are consciousness in different vibratory modes, just as waves are nothing but the ocean in motion.
Experiences as possible modulations of Consciousness are not always appearing and known on the surface of Consciousness, like waves appearing on the surface of the ocean; but there is a depth of Consciousness where what later appears upon surface consciousness, remains in the subconscious domain of pure potential.
Yet whatever appears as any and every experience, is always just another modulation of the same Universal Field of Consciousness.
There is no “quantum field” AND “consciousness” as two distinct things. There is only one thing happening, and it is always just This!

2025-03-03 13:28:21 UTC

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I like how this shows that the nature of all apparent things is that they are compounded of other things.

2025-03-03 13:14:13 UTC

GM. Embrace the chaos of change to recognize what is changeless!
🌹”Take a look at your life. Think of the things that are so important to you Think of the things that annoy you That disturb you Think of the things that make you happy ... As long as you're dealing with things, they must change. They will never be the same. Nothing is ever the same. Everything must change.
Why should you chase after things that change? Don't you see the folly in this? You're wasting your precious life. Then you come back again and again, until you refuse to any longer get involved with this world and you become free!"
~ Robert Adams (20th century American Advaita mystic)
🌹”Finding the changeless through the changing: "This sutra says that everything is change: "HERE IS THE SPHERE OF CHANGE..." On this sutra Buddha's whole philosophy stands. Buddha says that everything is a flux, changing, non-permanent, and that one should know this. Buddha's emphasis is so much on this point. His whole standpoint is based on it. He says, "change, change, change: remember this continuously." Why? If you can remember change, detachment will happen. How can you be attached when everything is changing and impermanent.
Forms change, while the formless, aware presence in which they appear is forever changeless—and, you are That.
When you become lost in the world of forms, you forget your true formlessness.
The mind becomes hypnotized by the coming and going of the objects it perceives, all while overlooking and forgetting the underlying changeless source of consciousness in which they arise.
Remember again and again, the state of the Wise who remain untouched by the external changes, because of their absorption in the changeless Self.
Anyone who is centered on someone else - whoever that someone else is - will become frustrated in the end. Become more and more free of others.
The more attention given to the transient things of the world the less attention is given to the eternal changeless nature of one’s own spirit, resulting in less peace and more attachment to things that cannot last, further blurring the clarity needed to remain fully awake to what is real.
"If an ant can separate a grain of sugar from the heap of sand, why can't you separate your changeless nature from the changing experiences?"-OSHO
🙏💙💙 https://image.nostr.build/78f3302af7f57920df54371b60eee9384f60f8d85d0fa1bac32a384f39ef11a0.jpg https://image.nostr.build/78f3302af7f57920df54371b60eee9384f60f8d85d0fa1bac32a384f39ef11a0.jpg https://image.nostr.build/78f3302af7f57920df54371b60eee9384f60f8d85d0fa1bac32a384f39ef11a0.jpg

2025-03-03 05:02:17 UTC

Grok is getting pretty good not gonna lie. I had it write some essays focused on comparing and finding parallels between buckminster fuller's world game, jason lowery's soft war, and bitcoin.
https://x.com/i/grok/share/82QIN85IsZT6BLdIn6WtoZDNV

2025-03-03 02:24:37 UTC

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There's nothing that isn't it!

2025-03-03 02:23:14 UTC

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Windwaker was one of my faves.

2025-03-03 02:16:51 UTC

A monk asked Chan (Zen) Master Hui Hai:
Q: How may we perceive our own true nature?
A: That which perceives is your own true nature (Buddha Mind); without it there could be no perception!

2025-03-03 02:15:34 UTC

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Because bitcoin is 0 entropy money it helps all, even those who don't participate in the network.
https://bitcoinmagazine.com/culture/bitcoin-information-theory-bit

2025-03-03 02:08:18 UTC

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Well I'm starting to feel old, 25 years since the first matrix. Gotta show her the animatrix too after.

2025-02-27 18:32:16 UTC

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Also ask her if she thinks it is dangerous for government to have these huge honeypots of information on their citizens and of she thinks freedom is possible without privacy.

2025-02-27 18:30:24 UTC

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Ask her if she thinks the bank secrecy act and kyc/aml is unconstitutional and a violation of our 4th amendment rights!

2025-02-27 07:56:11 UTC

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The lummis rugpull. Cest la vie.

2025-02-27 06:57:48 UTC

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Was just thinking similarly. I think the difference is bitcoiners see the desire for certainty that the mind has is satisfied by 21 million. To us it is the most certain thing. It is otherwise an impossible desire.

2025-02-27 06:54:44 UTC

Perhaps the hardest thing for people to deal with is uncertainty. The mind always wants to be certain yet everything in life is uncertain when we examine it deeply. I don't know most things but I'm quite certain about 21 million bitcoin. When/if the rest of the world understands this desire for certainty that bitcoin satisfies, that's when it is a risk off asset.

2025-02-17 20:16:29 UTC

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Is there really a self or just a provisional appearance of the universe/ life appearing as a separate self?

2025-02-17 18:59:51 UTC

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If only people could see that the conditioning that they believe to be their self and their own thoughts is actually mental, emotional, social, and emotional programming. Then they could break the spell and never be subject to these mind control tactics again.

2025-02-17 18:49:49 UTC

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Can't be mind controlled if you recognize that thought and sense perception are empty of inherent existence. Then you literally can't take thinking and perceiving very seriously.

2025-02-17 18:43:09 UTC

From a friend.
The Footprints and the Path: The End of Seeking
For as long as humans have existed, we have sought to understand the true nature of reality. The greatest scientists, philosophers, and mystics have all asked the same question:
What is this? What is all of this? What is the truth of existence?
And so, the search begins. The physicist looks outward, analyzing the universe, breaking it down into ever-smaller components, hoping to find the fundamental substance of existence. The seeker looks inward, meditating, questioning, deconstructing the self, hoping to find the essence of being.
Both are footsteps on the same path. And yet, no matter how deep the analysis, no matter how profound the meditation, the final answer remains elusive.
Why?
Because they are looking in the wrong direction.
The Search for the One Who Walks
Imagine a person walking along a path. Behind them, footprints appear in the dirt.
At first, they are fascinated by these footprints. What are they? Where do they come from? What do they mean? They analyze their shape, their depth, their structure. They study how different surfaces create different impressions, how the weight shifts from step to step.
And then one day, in a moment of stillness, they casually glance over their shoulder—and realize that the footprints were following them the whole time.
They were the one leaving the footprints.
And in that instant, the mystery collapses.
This is exactly what happens when we search for the ultimate nature of reality.
• Physicists study the universe, breaking it down into matter, then atoms, then quantum fields, then information.
• They trace the footprints deeper and deeper, each time believing they are close to finding the truth.
• But what they don’t realize is that the footprints are just the traces of something deeper—their own presence observing.
The moment they turn around and look directly at the one who is asking the question, they realize:
The answer was never in the footprints. The answer was the one walking.
The Trap of Looking for Reality in Its Own Appearances
This is why science, no matter how advanced, will never reach the final answer.
• A quantum physicist may say, “Reality is quantum fields.” But that is just how reality appears when looked at through that lens.
• A neuroscientist may say, “Consciousness is brain activity.” But that is just how consciousness appears when examined through neuroscience.
• A philosopher may say, “The universe is information.” But that is just another way of interpreting what cannot be grasped.
In each case, they are looking at footprints, not the walker.
But what if they stopped analyzing the footprints and turned their attention to what was making them?
The One Who Seeks is What is Being Sought
This is the realization that ends all seeking.
• The scientist searching for the ultimate nature of reality is already the ultimate reality.
• The seeker searching for the truth is already the truth.
• The footprints were never separate from the walker—they were the path unfolding as movement.
But here’s the subtle part:
Not only were you the one leaving the footprints…
Not only was the search leading back to yourself…
But the walker and the path were never separate to begin with.
In other words:
• There was never a scientist studying a universe—there was only the universe appearing as a scientist.
• There was never a seeker looking for truth—there was only truth appearing as a seeker.
• There was never a duality—just the seamless, self-knowing presence appearing as everything.
The footprints and the path were never two.
The Final Realization: There Was Never a Journey
At the moment of realization, something collapses.
There was never a path. There was never a journey.
There was never a separate one walking.
And now, the whole story—the whole illusion of seeking—is seen for what it is.
Like a wave searching for water…
Like a light searching for brightness…
Like space looking for empty openness…
The answer was never “out there.”
What you were seeking was never separate from what you are.
And that is the end of the search.

2025-02-16 14:24:47 UTC

You don't have to do anything with your mind,
just let it naturally rest in it's essential nature.
Your own mind, unagitated, is reality.
Meditate on this without distraction.
Know the Truth beyond all opposites.
Thoughts are like bubbles that form and dissolve in clear water.
Thoughts are not distinct from the absolute Reality,
so relax, there is no need to be critical.
Whatever arises, whatever occurs,
simply don't cling to it, but immediately let it go.
What you see, hear, and touch are your own mind.
There is nothing but mind.
Mind transcends birth and death.
The essence of mind is pure Consciousness that never leaves reality,
even though it experiences the things of the senses.
In the equanimity of the Absolute, there is nothing to renounce or attain.
ૐ
Vajradhara Niguma
Vajradhara Niguma (born 1025) is the full Tibetan name of the Indian yogini Vimalashri

2025-02-15 16:49:44 UTC

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It's a very good direct pointing out instruction!

2025-02-15 16:48:27 UTC

Amazing debate between @nprofile…89xw and fictitious capital! Highly recommend listening to this one.
https://open.spotify.com/episode/2ImJSn7Kx47Rt8DlRgGNu8?si=UHKTwS6jRxWhAq4qsev45A

2025-02-13 15:02:02 UTC

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I am plenty bullshit 🤣

2025-02-13 14:59:36 UTC

https://youtu.be/pY2j2Cx0qQ8?si=jbN2mUcHHypHajfB

2025-02-08 05:34:23 UTC

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She really thinks she is above us and should be able to decide everything for us. She should be relegated to being a HOA tyrant.

2025-02-08 02:11:25 UTC

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We are all in basic consensus on a few rules.

2025-02-08 02:02:00 UTC

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Does Jesus have to enter himself to enter heaven though? https://image.nostr.build/cf43c0bdb44ac606c08056c0997af29928f3422732e3af3ab62ef72a6dd62109.jpg

2025-02-08 01:55:14 UTC

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Ideas about continuity or significance are how it is appearing when the idea comes up. So while the appearances come and go, what does not come or go could be said to be significant. Consciousness is how it appears, aware of being aware.

2025-02-07 14:23:20 UTC

“Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer, only a naked manifest awareness is present.”
“It always was and always will be. It is unchanging, whereas mind and consciousness are changing and evolving all the time. They exist in time and are conditioned, but the Natural State is like space; it does not change.
Discursive thoughts pass through it like birds passing across the sky leaving no trace behind. Whether these thoughts are good or bad, beautiful or ugly, they do not change the Nature of the Mind and, when they dissolve, they leave no trace behind.”
~ Karma Lingpa
🔸
Karma Lingpa (1326–1386) was the tertön (revealer) of the Bardo Thodol, the so-called "Tibetan Book of the Dead". Tradition holds that he was a reincarnation of Chokro Lü Gyeltsen, a disciple of Padmasambhava

2025-02-07 13:21:16 UTC

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Hey @nprofile…3tqm, perhaps this will stop the train?

2025-02-07 13:12:12 UTC

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Bro, wtf? 🤣🤣🤣

2025-02-07 13:10:06 UTC

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Been consolidating like a mofo.

2025-02-05 13:48:03 UTC

When positive and negative cancel reach other out you are left with dharmakaya. Reality as it is before appearing as thought, sense perception, and phenomena.
In Dzogchen, you don't use thoughts.
Because thoughts make more trouble, thoughts bring more problems, and that is
ignorance.
Why?
Because if you think, you follow thoughts and that creates something, like negative thoughts for instance. So instead, you have to look at your thoughts.
Don't try to stop them.
Don't follow them, just leave them as they are.
If a thought comes, if you leave it, it just disappears;
There is no need to go against it or try to stop it.
There is no antidote to thoughts.
Just leave it as it is.
Lopon Tenzin Namdak

2025-02-03 04:13:38 UTC

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Down to go back to 58k if we can kill the eth and xrp hype.

2025-02-03 01:57:10 UTC

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One of my favorite books. On a long timeline is think Nixon is the solution to the world game because it incentivizes humans to act in the interest of mutual wellbeing by removing entropy (in the form of loss of purchasing power) from money. Also driving humanity to abandon self destructive habit energy in favor of collaborative. Bucky called that transitioning from weaponry to livingry. Then there is the energy aspect. Since energy is the main driver of technological, productive, and sociological advancement with the halving happening every 4 years and miners needing to find cheaper more efficient sources of energy it will drive the incentive to become type 1 on the kardashev scale. I could go on and on but you've read the book, notching perfectly fits the idea of design science revolution!

2025-02-03 01:42:31 UTC

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Damn I'm gonna have to watch this. Super interesting!

2025-02-03 01:39:23 UTC

When Buckminster Fuller was asked by a 12-year-old boy how he would suggest solving international problems without violence, he answered:
“I always try to solve problems by some artifact, some tool or invention that makes what people are doing obsolete, so that it makes this particular kind of problem no longer relevant. My answer would be to develop a world energy grid, an electric grid where everybody is on the same grid. All of a sudden, there would be no problems anymore, no international troubles. Our new economic basis wouldn't be gold or dollars; it would be kilowatt hours.”

2025-01-27 15:50:12 UTC

Shared from a friend.
Contrary to accepted groupthink, neuroscientists say that the Mind and brain are not interchangeable terms. Brain is an organ; Mind is a Field. The Mind is to the body and brain, somewhat as music is to a radio. The Mind is prior to the body, before the brain and subsequent sensory interpretations ... in ontosophical Buddhism, Mind precedes all phenomena, thus Mind does not arise from phenomena.
The reality of the 'cognizant brain' has been compared to the 'tip of an iceberg,' and the brain in the sleep state to the larger mass of the iceberg under the surface. The tip of an iceberg can be likened to the physical bodies of humans ... which includes the sensory apparatus (seeing, hearing, tasting, touching, smelling, and thinking. As the 'cognizant brain' enters rest periods, the sleep state unconscious mimics the senses from memories for dream experiences.
Full-spectrum consciousness (i.e. Spiral Dynamics level 8) is the holistic awareness of the 'cognizant brain' (tip of the iceberg), unconscious mind (the ice mass under the water), and the ocean that adjoins the unconscious (which includes all other icebergs).
"If two 'icebergs' (human individuals) come together in peace and say to a mountain: 'Move!' and it will move" - Gospel of Thomas 48
Considering this water-based analogy, imagine placing some of the fresh water (like that which lies close to the iceberg) in a twenty-cube freezer tray. Let’s analyze that water. All of the water is the same. However, when the tray is frozen and reanalyzed, there will be twenty individual, distinct, intricately latticed ice crystals, each one as different from the others as a snowflake or a fingerprint.
The ocean could be likened to a superconscious field, directly inaccessible to the tip of the iceberg above the water and the 6 senses that keep it distracted. Thus a preself-Actualized unconscious may occasionally pick up gnowledge from that field, but interpret it through 'tip of the iceberg' beliefs.
The 'tip of the iceberg' says, “i think, therefore I am.” Whereas a consequence of full-spectrum consciousness is the shift from "i think" to the gnowing of When 'Am I' (thinking is, without exception, always in the past) ... thus a momentous leap from a fragmented consciousness that places knowledge on a pedestal, to the ability to recognize gnowledge.
know\no, v. knew, known, know-ing, knows; OE gecnawan, be able to; akin to L. gnovi. 1. to perceive directly through the senses; comprehend through the intellect (the 6th sense); psyche. 2. to have fixed in the intellect or memory, something as true. 3. to be acquainted with or have a practical understanding of, as through sensory experience; know how to cook. 4. to comprehend noologically; through thought/intellect.
gnow\no, v. gnew, gnown, gnow-ing, gnows; from Gk gnosis, understanding through Heart-Mind (Heart Center,associated with the butterfly shaped thymus,and has nothing to do with the heart organ/pump). 1. to understand directly through metasensory awareness (beyond the 6 senses); comprehend through the heart of essence or thymos. 2. to experience, without media-tion, something as true. 3. to be acquainted with or have gnostic understanding of, as through metasensory experience; to gnow love. 4. to comprehend ontosophically; through prajna/gnosis.
Yes ... the 'heart pump/muscle is important for physical and emotional life ... and the electromagnetic field manifested from this key organ of the circulatory system is impressive ... but it is not the Heart Center ... the place where the two triangles of the hexagram interlace ... the recognition of which only occurs through unfabricated Present awareness. The heart pump/muscle is never Present ... there is no Present in movement ... there is no Present in time.
The ideograph, or heart shape symbol, associated with love has been seriously corrupted by Object-ivists to imply the 'heart muscle,' whereas the ancient glyph of a red heart shape with unfurled wings is the Awakened Thymos (Anahata Chakra).
The Greeks learned of thymos from the Egypt, and possibly Indus Valley Civilisations of the East ... and was associated with the Life Force (Egyptians) and Heart Center/Chakra (Naga).
Identify the two secondary chakras located near the shoulder blades, and imagine a pair of wings extending (anchored) from the thymus gland (your Heart Center, typically atrophied in today's World) through those shoulder blade chakras. We all have the potential to unfurl wings from the Anahata Chakra, just as Isis, and her Sky Dancing Mother, Nut. The first female, Lilith was depicted in ancient times as having wings. Lilith (Genesis 1:27) was created ... only afterwards was wingless Eve (Genesis 2:21-23) fabricated.
Genuine intuition (inner voice) is rare because such understanding must by-pass the lower Six Senses (the organs of sight, hearing, taste, smell, touch, and thinking), which few people are capable of allowing while cloaked in a myriad of beliefs and diversions ... in servitude to the 'voice in the head.'
True intuition (the inner voice) is gnowledge, not knowledge ... it arises from individuality, not the personality or through sensory input. Lao Tzu said "the treasure is hidden inside your own breast." The intuitive voice is not a feeling ... 99.9% of feelings originate in the head. Eastern philosophy says that the 6 senses is one sense of feeling.
Intuition is developed by relating with what will never leave you, and from which you can never leave. Women's obsession with dogs and alpha males for their security promotes an inferior humanity ... and a World void of Peace and Higher Human Potential. The USA, with a population of 345 million , has over 90 million dogs (larger than any Country) ... while for contrast, India has a population of 1,450,000,000 million, and 10,200,000 dogs. Likewise, the USA sexual market brainwashes women to desire Alpha males ... males who are enamored with mental inertia, and thus real Spirituality, that is, not being in conflict with the in-breath and out-breath of Spirit, is improbable. "There is no fellowship with the fool" - Dhammapada
To even begin recognizing what will never leave, one must be able to recognize what will leave them ... what comes and goes. Intuition is synonymous with the 7th sense. It is always available, but that presence is for the most part smothered, obscured, and filtered by the 6 senses. The 7th level of conscious awareness is without sensory input.
Gurdjieff would develop access to intuition among his students through "stop exercises." In the middle of any activity, he would say "stop," and the student would instantly freeze, thus manifesting much stress to ego. These "stop exercises" are synonymous with the "Just Because Club" activities developed by what Claude Needham.
The egoic cognizant brain an innate desire to maintain transcendental unavailability, thus keeping sentient beings from revealing their authentic, unconditioned Self's. Where religion and science steps between us and our direct experiences, Transformational Triggers such as the "stop exercise" can precipitate for us direct ecstatic experiences. These activities bring pause to ego, beliefs and attachment to the past, and thus, being free of preconceived references, engage us, if just for a "taste", in the Present.
To reduce all the above down to one word ... it is Present. There is no Present within the cognizant brain ... nor can the Present be uncovered through meditation. "The location of the truth of the Great Perfection is the unfabricated Present; not a hair of which can be forced into relaxation through meditation." Jigme Lingpa
The 'inner voice' is not actually a voice as the 'voice in the head,' but always a gnowing that emerges from Stillness, not knowledge. All knowledge springs up from the past. Intuitive gnowledge comes in a flash ... usually a momentary flicker during the transitional state between "awake" and sleep which are often accessed by creative people ... however, if we are distracted by the 6 senses, these are more as hallucinations than intuitive insights ... it's impossible to think, see, taste, touch, smell or hear in the Present.
“Phenomenally, we can know no Present, as it must be in the ‘past’ before our senses can complete the process of recording it, leaving only a suppositional past and future; noumenally, there is no question of ‘past’ or ‘future,’ but only a presence that knows neither ‘time’ nor ‘space.’ ” - Wei Wu Wei.
Another access to the Absolute Present, although very rare, is through elevated state of Heart Consciousness beyond the Simulation that can occur between two people ... which is called Karmamudra ... and brings clear insight into the nature of reality through the harmonious two-way flow of energy ... unfolding two beyond One. True non-duality is beyond One.
“Those who think of mind in terms of One or Many casts away the light and enters delusion” - Saraha

2025-01-26 20:02:45 UTC

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It's a matter of breaking free from conditioning first by seeing that the individual and their world view is shaped through mental, emotional, social, and environmental conditioning. First they have to see it, then recognize that this is not the self. The conditioning is just habit energy taken to be a self.

2025-01-26 16:28:58 UTC

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Really appreciate your philosophical viewpoints! It's so important that people learn for themselves what really matters in life for them and I think most will come to find a they get rich that it's not really the things that they wanted but the freedom.
Very inspiring!

2025-01-26 16:23:14 UTC

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Such inspiring words, I do think that this percentage of individuals with integrity and ethics that motivate their actions in the interest of mutual wellbeing will grow. Since human beings are a result of the collective mental, emotional, social, and environmental conditioning that makes up the sense of self and the world when incentives change "human nature can change. In fact i don't really think human nature exists outside of biological imperative, it's more like habit energy passed on from one generation to the next, one individual to the next. Of course these habits are not easily broken so we call them human nature because we often don't see the underlying structures that drive action in body, speech, and mind.
As we transition to 0 entropy money and the incentive is to move away from lying, cheating, exploiting, and stealing to get ahead to one of truthfulness, goodness, and cooperation i think we see that habit energy that drives human action transforming what we thought was just human nature.
#nevent1q…4cm6

2025-01-26 16:19:56 UTC

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Such inspiring words, I do think that this percentage of individuals with integrity and ethics that motivate their actions in the interest of mutual wellbeing will grow. Since human beings are a result of the collective mental, emotional, social, and environmental conditioning that makes up the sense of self and the world when incentives change "human nature can change. In fact i don't really think human nature exists outside of biological imperative, it's more like habit energy passed on from one generation to the next, one individual to the next.
As we transition to 0 entropy money and the incentive is to move away from lying, cheating, exploiting, and stealing to get ahead to one of truthfulness, goodness, and cooperation i think we see that habit energy that drives human action transforming what we thought was just human nature.

2025-01-26 15:35:59 UTC

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Wow this was so good, I see things pretty similarly lyn.

2025-01-26 07:47:21 UTC

The yellow eyes stay on because everyone should aim to have the level of integrity and conviction that yellow has.

2025-01-26 07:33:39 UTC

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Na he just smoked a really fat blunt.

2025-01-26 05:04:14 UTC

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Just wanna say, I finished watching this and it's such a legendary episode! Thanks.
https://youtu.be/8lyLw5V2rQ4?si=N5BxtR1LrX4_gIph

2025-01-26 03:49:16 UTC

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I demand it has all shitcoins. The government should get totally rekt

2025-01-26 02:25:38 UTC

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Sat nam!

2025-01-26 02:23:50 UTC

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There are many contributing factors but the speed of information and the resulting information overload has a large effect on individual psychology. We are afterall a result of mental, emotional, social, and environmental conditioning that shapes the sense of self and world.
Well that is until one can break free of their conditioning by recognition of what doesn't come or go in the midst of coming and going. 😉

2025-01-26 02:18:49 UTC

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We need all types, every point of view, and node in the network contributes to protecting the network and human liberty.

2025-01-26 02:16:33 UTC

"Crypto" is the new quantitative easing.

2025-01-24 14:40:58 UTC

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Also, will it be a podcast we can listen to? Might be helpful in general for people that are black pilled and feeling hopeless.

2025-01-24 14:38:49 UTC

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I'd really love to see her out that energy into building the world she wants to see. Yes it's good that she informs us admit this stuff but try more to provide actionable things we can do so that people don't get demoralized.

2025-01-24 14:36:29 UTC

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I chose to focus on what is going right and putting my energy into the world i want to see.

2025-01-24 14:35:55 UTC

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Yea I listen to her but every time I do it's like a big demoralizing black pill.

2025-01-24 14:33:41 UTC

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Well the first 30 some thousand ledgers (xrp blocks) are missing. "Lost". Totally not suspicious in any way lol.

2025-01-24 06:10:03 UTC

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Oh also the first week of missing blocks, nothing suspicious there.

2025-01-24 06:08:39 UTC

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They will find that ripple is completely centralized through the unl and the 35 nodes that run the network and reject it. At least if they don't get bribed into pumping garlicmouse's bags.

2025-01-24 06:05:30 UTC

Found this, gave me goosebumps. I am just an instrument for life to live its will through, this guy said it incredibly well.
"WHEN THE MASTER, Christ Jesus(Aka Buddha, Atman or Krishna) says, “I can of my own self do nothing, the Father within me doeth the works,” when Paul says, “I live; yet not I, but Christ liveth in me”—they are revealing the Fourth Dimension of life in which you do not live “by bread alone,” nor by personal will, effort or even personal wisdom.
There comes a point in your experience when you are not solely you— but in which you are conscious of a Presence within. This point of transition comes when the Presence becomes real within you and takes over your life. From the moment of this transitional experience you do not again take any anxious thought for your life because there is always this IT—this Christ—
or divine Presence, and IT brings to you the harmonies of your daily experience.
In this transitional experience you pass from being merely a human being, thinking your own thoughts, planning your own life, arranging your own affairs to a place in Consciousness where you really and truly “feel” this inner Presence, and you then live as if you had stepped aside a little— say two or three inches to the side of yourself—and are watching your life
being lived for you.
If you, at that moment, are in the business world, you will find business coming to you that you were not personally responsible for—that is, you had made no personal effort to secure. If you are an author or composer, you will find ideas flowing, such ideas as you have never dreamed of, flowing to you from within—and you will know that you are not creating
them, but they are given you by an inner Grace.
If you are in Spiritual Work, the Healing or Teaching Ministry, you will find patients and students being led to you, and all will be spiritually healed and led by the Spirit. Thereby you would understand that “I live—yet not I, but Christ liveth my life. The Father worketh hitherto, and I work.” At this point you become the instrument for the operation and activity of divine Consciousness. When the Master says, “The Father within doeth the works” you will understand that He means that He—of His own powers, His own knowledge, wisdom or strength—does nothing, but rather that the activity of Truth in His Consciousness performs the miracles of healing, comforting and feeding the multitudes.
You, therefore, become the vehicle through which Life lives itself. You become the Messenger carrying the divine Message. You will know that you are now no longer living your life but that the Presence and Power is living it and you are its instrument, mode of expression or avenue of Its activity and of course you will now understand why the Master could say, “I and the Father are one but the Father is greater than I.” This is not duality or separation. This is not going back to the belief of God and man, since we have learned that God manifests Itself as individual you and me, but rather this reveals that I, God, being the infinite universal divine Principle in Life, appear as individual you and me so that truly, “I and the Father are one.” The Inner manifests and expresses Itself as the outer individual."
The Fourth Dimension of Life
Collected Essays of Joel S. Goldsmith

2025-01-22 00:31:10 UTC

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Honestly though, Facebook is a ghost town now. They have lost a ton of users in my observation.

2025-01-20 12:50:37 UTC

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🎯 study bucky. https://www.bfi.org/about-fuller/big-ideas/world-game/

2025-01-20 12:48:10 UTC

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🎯
#nevent1q…czln

2025-01-20 12:44:52 UTC

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Fuck it we should encourage all the shitcoining. Create 100k coins none will have any liquidity and they all trend to 0 even faster against bitcoin. Flood them with coins, let them eat blockchain 🤣

2025-01-05 23:00:47 UTC

Song of Realizing the Way
Yung-chia (d. 713)
Haven’t you met someone seasoned in the Way of Ease, a person with nothing to do and nothing to master, who neither rejects thought nor seeks truth?
The real nature of ignorance is buddha-nature itself. The empty, illusory body is the very body of the Dharma. When the Dharma-body is realized, there’s nothing at all. The original nature of all things is innately Buddha.
Elements of the self come and go like clouds, without purpose. Greed, hate, and delusion appear and disappear like ocean foam.
When you reach the heart of reality, you find neither self nor other, and even the worst kind of karma dissolves at once. The instant you awaken to the Ch’an of the Tathagata, all practices and means of liberation are perfected at once.
In life’s dream, passing from heaven to hell, each realm seems real. But with awakening, the whole cosmos is completely empty.
Dust builds up on a mind-mirror not cleaned. With one decisive stroke now, lay the glass bare! Who is it that has no thought? Who is it that’s unborn? It’s as if really not born, yet not unborn either.
Going straight to the root is the hallmark of the Buddha; picking up leaves and collecting branches is no use at all. Most people don’t know the pearl that answers all wishes, the great pearl found in the treasurehouse of the Tathagata.
Don’t seek the true and don’t reject the false; realize the emptiness and formlessness of both. The mind-mirror shines brilliantly, without obstruction, its light reaching worlds as countless as sands of the Ganges.
I reveal the bliss-bestowing pearl to you now, and all who take this to heart will come to accord: When you see clearly, there’s nothing at all; there are no people, there are no Buddhas.
The myriad worlds are like so much foam on the sea, old worthies and great sages merely flashes of lightning.
Yung-chia (d. 713)
excerpted from: The Roaring Stream; A New Zen Reader edited by Nelson Foster and Jack Shoemaker.
“Yung-chia Hsuan-chueh is known in the annals of Ch’an as the Master Who Spent One Night with the Ancestor. The Ancestor in question is Hui-neng. The famous Song of Realizing the Way alludes to this legendary meeting of minds.
Though the author of the poem refers to himself as a mountain monk and sings the praises of hermit life, the Yung-chia of record was hardly a reclusive or obscure figure. He attracted enough notice during his lifetime to draw numerous disciples, and after his death, the imperial court honored him with the title Master of Formlessness.
Along with traces of Taoism, the Song of Realizing the Way contains numerous references to the teachings, metaphors, and mythology of Indian Buddhism. All the same, it is unmistakably a Ch’an poem, laying out many of the school’s central themes, including the futility of conceptual study as a means to true understanding, the necessity of realization, its suddenness and availability to all, and the nature and importance of emptiness and not-knowing.”
taken from: The Roaring Stream; A New Zen Reader edited by Nelson Foster and Jack Shoemaker.
The journal excerpt is from the longer original poem to convey the flavor and depth of the writing. Through writing such as this we come to love the way of the sages. Through our pure intent and commitment we follow the way of the sages.
With gratitude,
Elana, Scribe for Daily Zen (dailyzen.com)
Taken from: On The Way: The Daily Zen Journal
February 22, 1999

2024-10-20 11:54:01 UTC

Assuming John nash is satoshi, in his writings about inflation in ideal money, he talked about having a "completely steady constant rate of inflation." I think just to bootstrap the network but it's not clear in his words. It is clear in bitcoin though since he chose to cap supply at 21 million. He was concerned about it not circulating but also recognized the need for good money to be desirable to hoard. Money In the process of monetization (if you game it out) first is a store of value because it fits the 7 properties of good money.
https://image.nostr.build/3c8e473e03374b3e76a64d40a8fbc68a6632eb745d9a6bbaa3f45fe4f5beef44.jpg
I want to hold this thing because it had properties of money and increasing my bargaining power in the future. I am going to hoard it until people demand to be paid in this ideal money for their goods/ services. The incentive at the beginning for me as someone with information asymmetry is to collect as much as possible and not let it go. It becomes a medium of exchange when people demand that I give up some of my superior money for their goods and services if I really want what they have.
There are steps in the monetization process and while the lines can be blurred like for example someone with information asymmetry has fully adopted bitcoin as unit of account, store of value, even if not using it as medium of exchange yet.

2024-10-04 16:35:21 UTC

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It's incredibly wrong, I think it shows that their priorities are not the people but looting the people and distracting them just enough so they don't realize they are being robbed.

2024-10-04 16:33:36 UTC

All things are your own mind.
Seeing objects as external is a mistaken concept;
Like a dream, they are empty of concreteness.
This mind, as well, is a mere movement of attention That has no self-nature, being merely
a gust of wind.
Empty of identity, like space.
All things, like space, are equal.
When speaking of ‘Mahamudra’
It is not an entity that can be shown.
There the mind’s suchness Is itself the
state of Mahamudra.
It is neither something to be corrected
nor transformed, But when anyone sees and realizes its nature All that appears and exists
is Mahamudra, The great all-encompassing Dharmakaya.
Naturally and without contriving, allowed
simply to be,This unimagined Dharmakaya,
Letting it be without seeking is the
meditation training.
But to meditate while seeking is deluded mind.
Just as with space and a magical display,
While neither cultivating nor not cultivating
How can you be separate and not separate!?!
This is a yogi’s understanding.
All good deeds and harmful actions
Dissolve by simply knowing this nature.
The emotions are the great wisdom.
Like a jungle fire, they are the yogi’s helpers.
How can there be staying or going?
What meditation is there by fleeing to a hermitage?
Without understanding this, all possible means
Never bring more than temporary liberation.
When understanding this nature, what is there
to bind you?
While being undistracted from its continuity,
There is neither a composed nor an uncomposed state to be cultivated or corrected with a remedy.
It is not made out of anything
Experience self-liberated is dharmadhatu.
Thinking self-liberated is great wisdom,
Non-dual equality is dharmakaya.
Like the continuous flow of a great river,
Whatever you do is meaningful,
This is the eternal awakened state,
The great bliss, leaving no place for samasara.
All things are empty of their own identities.
This concept fixed on emptiness has dissolved
in itself.
Free of concept, holding nothing in mind,
Is in itself the path of the Buddhas.
For the most fortunate ones, I have made these concise words of heartfelt advice.
Through this, may every single sentient being
Be established in Mahamudra.
Naropa's Summary of Mahamudra.
Metameza Ushi https://image.nostr.build/cefdee4946921501a5f166062ae70e9049e0a07690a33f45fe4a92595d47b0f8.jpg

2024-09-25 18:52:08 UTC

Non-Duality in Bon Dzogchen
Here are some quotes from a Dzogchen teaching by Lama Tenzin Namdak from his commentary on the “Seven Mirrors of Dzogchen”:
“The Natural State is always integrated with your consciousness. It has never been away from your consciousness, never, ever.”
“Just rest in Self-Nature, for a little while. Soon after, a thought will appear. It will come clearly. Everybody must have experience with this. When you look towards the thoughts which appear spontaneously without any planning, when you see a thought come up, look towards that thought.”
“Where is it coming from? Do this carefully. Don't create anything, don't think anything, don't follow what you have learnt or heard previously. Don't follow anything. Just at that present moment look how the thought appears. You can see the thought itself clearly, whatever comes, but don't create any ideas about where it is coming from - from the heart or the brain or something. It just comes spontaneously, you can't find a source at all.”
“Yet even though you don't find any source, you can still see the thought clearly. At that moment, think: 'Where is the source?' Check this. If you don't create any [ideas about the source], you will never find anything at all. If you create something, then you can say it comes from your brain or from your heart or many other things.”
“But shortly, directly, if you look towards the source, you won't find anything at all. It appears spontaneously, and you can only see the thought itself. When you see a thought come, just check where it is coming from and you will never find (the source]. So then the presence which remains is an unspeakable state. It is clear.”
“It is not possible to think it is like this or like that or something. It is neither 'empty' nor is it anything material. Don't think the brain is the source, nor the heart; nothing. There is just an unspeakable state.”
“If you check where the thought is coming from, it is not possible to find anything at all, neither externally nor internally. Nothing. The thought merely arises. Where is it? It is not possible to find where it comes from. What remains is an unspeakable state, clear and calm. That is Nature. There is no outside, no inside, nothing.”
“From this state, a thought appears and it is seen clearly. Who sees it? When you are looking at a thought, when you are thinking, who sees the thought? When you look: no-one. There is nothing special which exists as a watcher, nothing which sees the thought. There is nothing special, unless you create something.”
“If you just remain in that State, there is nothing special at all which can be explained. So at that time, when you see a thought, if you look to where it comes from, you can't see anything special. Afterwards, the presence which remains is an unspeakable state. That means you are not unconscious, nor are you in a deep sleep. Your presence is clear. You can see things, but you don't distinguish between things at all. You are like a mirror which takes reflections. You can see and hear everything…”
“This State looks like water in the ocean. When you look at the ocean, waves are coming and coming and shaking the water, but no matter what happens, if you look in the water, you can see reflections. Whatever you see - both reflections and waves, whatever movements there are - everything is water. Nothing is far removed from the water. That is the example.”
“In the same way, whatever arises from Nature and appears as spontaneous visions or thoughts - thoughts are also visions; any kind of emotion or thoughts, good or bad, are called visions, everything is like waves or reflections in water.”
“No matter what appears in the water, it is all wet, and in the same way, whatever visions or thoughts, good or bad [arise from Nature], they are all forms of the Unspeakable State.”
“It is very, very important to know this. Whatever appears from this Nature, whatever thoughts come - it doesn't matter whether they are good or bad, sad, but everything appears from this Nature.”
“Nature is 'taking the form' of happiness or suffering, all kinds of consciousnesses and perceptions, everything.”
“That is real, not just made or created by visualization; there is no need to change anything, no need to think anything. There is no excuse; that is real Nature. You can follow this and trust it, it is real Nature.”
“The thoughts and perceptions which appear from Nature are just like waves in water. They are Empty Forrns, there is no reality, nothing exists inherently at all. Therefore we always say that everything is just like an illusion. Nothing trustable exists anywhere, not at all. This is reality. This is the real Nature. It is essential to understand this.
First of all you need to know what Nature itself is, and how visions arise. Visions are not far from Nature itself. Whatever visions appear, they are all Empty Forms. That is called 'illusion.' We think that our life, that all the phenomena of existence are concrete and real, [we point to] this and that.”
“The thoughts which come from Nature are like reflections. If you look back towards who sees them, you yourself do not exist separately from the thought, not at all. The thought and yourself - everything - is liberated back to Nature at the same time. This State is called the Natural State.”
“Who sees the thought which comes up at that time? It sees itself. Like a mirror. Reflections come, they are reflected in the mirror, they shine there, but the glass doesn't catch them or recognize them or do anything. In the same way, this Nature doesn't recognize anything, it just sees all the thoughts. That is Nature.”
“Don't say you don't know Nature or you haven't seen it; it is always together with you - it is your Nature, the Nature of yourself, no separation.”
“At that time, it looks as though you are watching Nature or the thought, but if you look carefully, where is 'you'? Where is the watcher?”
That is a mistake [if you think there is some duality]; you are integrated with Nature, together with your thought. There is no separation between you and the thought.”
“At the same time as the thought itself is liberated back to the unspeakable state, you are completely in that State; there is no separation.”
“You think and feel as though you are separate, as though the thought is like an object, but that is a mistake. Don't follow this. At the same time, the thought and the 'watcher' are liberated back to Nature together; there is no separation into 'you' or 'thought' or 'Nature.' All together, they go back to the unspeakable state.”
“After this, there is no consciousness, no person, nothing exists separately, so who sees this State, this Nature? It sees itself.”
“That is special. It cannot be compared with any other Schools at all. People often try to compare this with the Madhyamaka view, but it is not possible to do so. This is special. Itself sees itself.”
“That is called Awareness, Self-Awareness. When we speak about Nature we say it is empty, but that is only in order to give it some name; this Emptiness cannot be compared with any other understanding of emptiness, not at all. This is very special.”
“Actually, it is not possible to give it a name or explain it - it is utterly beyond thought, beyond words. We only use these names temporarily in texts or Teachings, to try to lead students and make them understand, but the main thing is that when you look there, the unspeakable state is the Unspeakable State. It can see
itself.”
“It can be seen, but who sees it? It sees itself. What does it see? It sees itself. We call this Nature and Awareness.”
“Awareness (rigpa) is Nature, Nature is Awareness; there is no separation. Not at all. Therefore Clarity is Awareness, Awareness is Clarity and Empty Nature, together. Purity, Clarity, Unity - everything is in there. The whole thing is in there.”
“In order to speak about this State, we say [it has the qualities of] Emptiness, Clarity, Unification and Perfection.”
“We explain several aspects. But Nature itself is an indescribable State. Sometimes we say it is empty, pure and clear.”
“The Purity aspect is called kadag. The Clarity aspect is called rigpa. The aspect of Unification is called nyime, non-dual, inseparable.”
“This Nature is special in that it is perfected. What does this mean? It means that good things, bad things, everything appears spontaneously from this Nature.”
“Nature doesn't do anything special, it doesn't create anything. But this Nature has power, and so pure, impure, good, bad - anything can appear from it.”
“So that is what we call lhundrub or spontaneously perfected. What arises from Nature depends on the person, [whether they are] following after the visions or remaining in the State.”
“So we explain that this real Nature has Clarity, Unification and Perfection. We mainly explain [these aspects]. So here we can say that the Nature aspect is dharmakaya.”
“The Clarity aspect is sambhogakaya (rigpa) and the vision aspect of Perfection is nirmanakaya.”
“Buddha has Body, Speech and Mind, and also the visible miraculous manifestations of tulku. Many names can be given, but the main thing is for everybody to try to have their own experience. That is worthwhile. Don't say: 'Oh, I don't believe this' or something. This is Nature! You can't choose whether you believe it or not, you see, it is Nature, your Nature. You can't deny that!”
“At that time, people quite often have the thought or feeling; 'I am looking at the thought.' When you have this kind of sensation, immediately look back towards who is watching the thought. Just as you look at the thought, it disappears and there is an unspeakable state, so in the same way, look back to the 'owner' [of the thought] or the subject which is the watcher. “
“This will equally disappear into the Natural State at the same time. Both subject and object are equally liberated back to Nature. This is Nature.”
“Afterwards, there is no subject, no object, no separation, no differences at all, they are both equally the Unspeakable State. That is the Basic Nature.”
“Keep in this State for as long as you can. After a while a thought will arise spontaneously; you can see it clearly. This thought has come. At that time, you must neither reject it, nor follow it. Just leave it as a shining reflection in the mirror. You don't need to do anything, just leave it, and it will be liberated and disappear soon afterwards. It liberates into the Nature which is also the Base (Zhi) from which the thought appeared.”
“This State looks like water in the ocean. When you look at the ocean, waves are coming and coming and shaking the water, but no matter what happens, if you look in the water, you can see reflections. Whatever you see - both reflections and waves, whatever movements there are - everything is water. Nothing is far removed from the water.”
“That is the example. In the same way, whatever arises from one’s Self-Nature and appears as spontaneous visions or thoughts - thoughts are also visions; any kind of emotion or thoughts, good or bad, are called visions - everything is like waves or reflections in water. No matter what appears in the water, it is all wet, and in the same way, whatever visions or thoughts, good or bad [arise from Self-Nature], they are all forms of the Unspeakable State.”

2024-09-12 03:16:51 UTC

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Sounds like Australia needs a revolution.

2024-09-12 03:11:34 UTC

Since bitcoin is perfect time/energy accounting with 0 entropy in the monetary system, it accurately represents the collective productive, energetic, and technological capacity of humanity. As bucky said real wealth has no entropy because you can't learn less information always improves.
Found this article recently, and it's a masterpiece.
https://bitcoinmagazine.com/culture/bitcoin-information-theory-bit

2024-09-01 18:15:15 UTC

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Yet the ultimate recognition of dzogchen is so simple. It's just that pesky problem of the imaginary self identity trying to be a "doer" of practice. Practice happens with simply relaxing with thusness!
https://www.lionsroar.com/you-are-the-great-perfection/

2024-09-01 18:06:20 UTC

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Yea I think it's just a matter of time until censorship increases. Idk hope many people will move over until they are personally impacted. I still spend most my time on x because it has the network effects and the largest market of different points of view.
Id like for nostr to steal that network though.

2024-09-01 18:02:26 UTC

"Form is emptiness; emptiness is form." Heart Sutra
In the Heart Sutra, the teaching "Form is emptiness; emptiness is form. Form is not different from emptiness, emptiness is not different from form. All dharmas are empty." points to the inseparability of all phenomena and their inherent emptiness. This statement isn’t merely a philosophical concept; it’s an invitation to see beyond the surface of reality and to recognize the fundamental nature of existence.
The Buddha's teachings guide us to dispel the illusions born from ignorance—the mistaken belief in a separate, enduring self and the solid reality of things. This ignorance is the root of suffering (dukkha), as it leads us to cling to impermanent forms, seeking security and happiness where none can be truly found.
However, the purpose of these teachings is not to replace one illusion with another, or to simply construct a more pleasant dream. Instead, the teachings aim to awaken us to the truth that all phenomena, whether we perceive them as physical forms or abstract ideas, are empty of inherent existence. This emptiness doesn’t mean nothingness but rather points to the interdependent, ever-changing nature of reality.
To see form as emptiness is to understand that what we grasp onto—our bodies, possessions, thoughts, and identities—are not the solid, permanent entities we believe them to be. They are transient, arising and dissolving within the vast expanse of emptiness, which is their true nature.
Conversely, recognizing emptiness as form reminds us that this emptiness is not a void but the very substance of all that exists. Form and emptiness are not two separate realities but are intertwined aspects of the same truth. In seeing this, we come to understand that liberation is not about escaping the world of form but about seeing through its illusory solidity and understanding it as it truly is.
As the Buddha taught, the path to liberation lies in the direct perception of this truth, which dissolves the illusions that cause suffering. The goal is not to create a better illusion but to awaken from all illusions entirely. This awakening leads to a life of wisdom and compassion, where we engage with the world from a place of clarity and peace, fully aware of the empty nature of all phenomena, yet deeply connected to the flow of life.
As the Diamond Sutra reminds us: "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow, like dew or a flash of lightning. Thus should we view all that is conditioned." This teaching encourages us to cultivate insight into the nature of reality, seeing through the illusions that bind us and awakening to the true, interconnected nature of all things.
In this way, the Buddha's teachings guide us not to construct better illusions but to free ourselves from all illusions, leading us to the ultimate realization of the true nature of self and reality.

2024-08-30 18:38:36 UTC

On letting go, something you can't do. It happens without your effort.
let everything be
To enter the natural state, one must release the need to control, to strive, or to achieve. It is about surrendering the illusion of effort and settling into a state of clear, open awareness. This state is not something complicated or distant; in fact, it is profoundly simple. It requires no complex practice, no grasping, no pushing, no struggle.
Just sit, and allow everything to be exactly as it is. Do not resist, do not chase, do not change. The mind, so accustomed to striving and seeking, believes that something must be done to reach peace. Yet the paradox is that peace is already here; it is the natural state that exists when we stop interfering with the present moment.
In this letting go, there is a vividness—a clear seeing that arises not from effort but from the cessation of effort. The mind, left to its own devices, constantly searches, judges, and controls, mistaking this activity for wisdom. But true clarity, true understanding, comes when we cease to try to understand and simply are.
This is the essence of the practice: to sit and allow, to let go of the habitual grasping for control, and to recognize that everything is already as it needs to be. In this way, we return to the simplicity and openness of our natural state, where the true nature of reality—free from the distortions of desire and aversion—can be seen with clarity.
So, sit down, let everything be, and discover that the very simplicity you seek is already present, quietly waiting beneath the noise of your striving.

2024-08-30 10:36:18 UTC

The major problem—one of the major problems, for there are several—one of the many major problems with governing people is that of whom you get to do it; or rather of who manages to get people to let them do it to them.
To summarize: it is a well-known fact that those people who must want to rule people are, ipso facto, those least suited to do it.
To summarize the summary: anyone who is capable of getting themselves made President should on no account be allowed to do the job. https://image.nostr.build/cde1de36d06fd793f1173c4c772d7bf19ded1663b33c887f261b0074a0c7672c.jpg