A Phenomenological Dzogchen View of the Being-fullness of Human Formlessness and the Being-fullness of Human Form

A Phenomenological Dzogchen View of the Being-fullness of Human Formlessness and the Being-fullness of Human Form.

By Rudolph Bauer, Ph.D. Diplomate in Clinical Psychology, A.B.P.P.

The Washington Center for Consciousness Studies and The Washington Center for Phenomenological and Existential Psychotherapy

In this phenomenological essay our focus is the Phenomenological Dzogchen Experience of our Human Form being our embodiment of Being and Being-fullness. And simultaneously our experience of our innermost primordial formless awareness is the profound luminous experience of Being, the formless Being of Being-fullness.

This phenomenological experience of our innermost Formless Awareness is not the experience of the Emptiness of Being nor the experience of the Voidness of Being-lessness nor the Absence of Being and Being-fullness which most eastern Transcendental Philosophical Traditions continuously suggest.

Our innermost experience of our Being-full Formless Awareness Field is Primordial Presence, Primordial Energy, Primordial Radiance and Primordial Spaciousness. Our primordial field of Formless Awareness is Formless Being-fullness.

Our innermost experience of our formless awareness is the Fullness of Primordial Formless Presence, the Fullness of Formless Primordial Radiance of Luminosity, and the Fullness of the Pervasive Vibrational Pulsating, Vital Luminous Energy that is the Fullness of Being and the

Being-fullness of Being. This experience of fullness of Being-full Presence reminds us of the Pleuroma of the ancient Gnostic traditions.

Our experience of our innermost primordial formless awareness is not the Emptiness of Being nor the Absence of Being nor the Voidness of Being, nor the experience of Being-lessness. This experience is the “lived experience” of the Actuality of Primordial Formless Awareness as Luminous Being-full Presence. Formless Awareness is both the Presence of Being and the dynamics of Being-fullness in manifestation. We are the self- manifestation of Being and we naturally self-manifest the experience of Being-fullness.

Ontological Experience of Formless Presence

This ontological experience of our Formlessness Primordial Presence of Awareness is elaborated in the foundational Dzogchen Text the “Supreme Source” which originated in the 8th century AD. This is the essential and foundational text of Phenomenological Dzogchen. This luminous text brings forth the experience of philosophical immanence and is a radical text that goes beyond Transcendental Awareness and Transcendental Philosophy. This foundational Dzogchen text focuses on the Felt Sense of our Lived Experience of our luminous awareness both within us and with the phenomena of the world.

The Dzogchen Supreme Source Text takes us beyond the transcendental methodology of detachment, dissociation, witness consciousness, and other forms of disembodiment and the corresponding experience of the illusion and delusion of phenomena and the illusion of experiential reality, and the illusionary experience of the absence of self.

For the lovers of contemporary Phenomenological Ontology and the lovers of Dzogchen this foundational text “The Supreme Source “is an

early expression of our non- dual experience of Being within beings, and within the context of our Dualistic experience of beings. This text elaborates the profound simultaneous experience of non- dual Experience of Being within our Dualistic Experience of beings. This text elaborates The Oneness of Being within the phenomenological difference between beings.

The Voidness of Being-lessness

Dramatically, the text elaborates our existential phenomenological experience of our inner Emptiness or our inner Voidness of Being- lessnesswithinourpersonalselfand ourpersonalexperienceofthe inner Emptiness or voidness of the Being-fullness of Phenomena within our ordinary life World.

Existential Nausea

Sartre phenomenologically describes this profound innermost experience of ontological Voidness or ontological Being-lessness as Nausea. Our experience of the Nausea of Being-lessness and the Emptiness of Being-lessness is both psychological and ontological. This ontological experience of Being-lessness or Voidness dominates and suffuses our personal psychological and psychosomatic experience of ourselfandofourworld. Ourdirectnonconceptualexperienceof Being or Being-lessness infuses our sense of self and infuses our sense of the world.

Our foundational sense of our Being and our Being-lessness profoundly organizes our lived psychological experience of our Being in the world. Our sense of Being is not metaphysical theory. Rather, our felt sense of Being is our lived experience of Being within our self and our lived experience of Being within our world.

The experience of pervasive voidness of Being-lessness precludes and forecloses for us, the experience of luminous Being-fullness within our self as our self, and deadens us and weakens our experience of our phenomenological world of actuality. Our lived experience of Phenomenological Being-lessness creates a vast sense of Meaning- lessness. Being-fullness and Meaning-fullness intimately go together. Being-lessness and Meaninglessness intimately go together. This Existential drama is not ideational but is profoundly experiential and profoundly perceptual and reflects the felt sense of our direct living non conceptual experience in our world and of the world. The focus of Dzogchen is our directly lived experience of Being-fullness and Being- lessness. In this way this methodological focus on our lived experience of Being-fullness and Beingless is amazingly similar to contemporary Phenomenological Philosophy and Psychology.

Being-fullness

What is Being-fullness? Being-fullness is the experience of the Dynamic Self Manifestation of Being! Being-fullness is the experience of our dynamic experiential self -manifestation of Being. Being-fullness is our lived experience of the shimmering unfolding Presence of Being. Richard Capobianco in his wonderful text “Heidegger’s Being: The Shimmering Unfolding” elaborates the luminous unfolding and self- manifestation of Pure Being as Being-fullness. Capobianco’s other two texts on Heidegger’s work on Being explore and express this dramatic self-manifestation of Being’s Being-fullness.

These texts elaborate the profound Ontological understanding which is that Human Beings can directly Experience and Experientially know Being and the self-manifestation of Being. This direct knowing of Being

is a pre-reflective non conceptual experience. Liberation is an experiential process and experiential event.

Human beings are ontic ontological Beings. The focus of ancient Dzogchen and contemporary Ontological Phenomenology is experiencing the lived felt sense of Being-fullness both as phenomena and as the manifestation of phenomena. Being self-manifest through Phenomena and as Phenomena. Being as Source self -manifest as the Being of Phenomena. Being self-manifest as the Being of phenomena, Being self-manifest as all phenomena. The experience of Being is a phenomenological ontological event.

Immanence

In this ontological understanding, there is no difference between Source and Phenomena. This understanding is the essence of ontological traditions of immanence. Source self-manifest phenomena and thus source and phenomena are in essence oneness and in essence sameness.

In the language of Dzogchen there is no difference between dharmakaya and phenomena. In the language of Longchenpa, there is no difference between the Ground of Being and Phenomena.

Thissameness ofphenomenaandthesourceofphenomenareflects the foundational Dzogchen Prayer of the Nyingma Traditions that says “May I experience all phenomena as the Dharmakaya”, May I experience all Phenomena as the Ground of Being. This is the declaration of philosophical Immanence and challenges the Transcendental Philosophical View of Source and Phenomena being everlastingly and foundationally different. In Dzogchen Source and Phenomena of Source are ontologically the same.

This oneness of Being and beings, this oneness of source and phenomena was described as univocity by Dun Scotus. This Univocity reflects the Ontological Oneness of Source and Phenomena. This is not the understanding of eastern transcendental traditions such as early Buddhism

Void

Our lived pre-reflective experience of the Void is our experience of our own Being-lessness and our experience of the Being-lessness of the Phenomena of the world. The experience of Void is our pre-reflective experience of profound Absence, our profound Absence of Luminous Being and our profound Absence of Luminous Being-fullness. Our pre- reflective existential lived experience of Being or Being-fullness can be the Fullness of Being-fullness. Our pre-reflective lived experience of Voidness can be the “Emptiness.” of Being-lessness. Our felt sense of the Emptiness of Being-lessness is our direct experience of the Void of Being-lessness.

The Void is not simply an empty psychological experience, the Void is not simply an empty emotional experience. The Void is an ontological experience of the absence of Being and the absence of Luminous Being- fullness. Our affective life is highly organized by our experience of Being-fullness and Being-lessness. Our personal psychology is profoundly influenced and profoundly organized by our ontological experience of Being. The Ontological dimension of our experience greatly influences the Ontic level of our personal psychology. Existential Phenomenological Psychotherapy has the same understanding that our relational experience has to Being; and Being profoundly influences our psychological sense of self and our psychological sense of the relational world.

Being-full Presence is not simply a psychological experience nor an emotional experience, rather Luminous Being-full Presence is pre- reflective non- conceptual experience of the felt sense of Being. Our pre-reflective perception or pre-reflective direct knowing is our gnosis or our jnana of the unfolding manifestation of our ontological experience of the Presence of Being within our own Being and our ontological experience of the radiant manifestation of the Being- fullness of the Phenomena of our ordinary life world.

Our Being-full Presence is a Being-full Openness of Pure Being. Our own Being is Pure luminous Openness, Pure Luminous Presence, Pure Being- full light, pure Being-full energy.

Ontic-Ontological Existence

We human beings are ontic ontological beings. We are both Psychological and Ontological beings. We are both Psychological and Being-full beings. Our personal psychology is ultimately based within the depth and breathe of our Being-full experience of the Ontological field of Being and Being-fullness. We are the ontological field of Being in self- manifestation of our lived experience of our self and of the world.

Collective Ontology

Our collective psychology is based within our collective Ontology. Our collective human direct sense of our Being-full or Being-less experience can organize our own sense of our innermost self. Equally Present is our collective Being-full or Being-less experience of our world and our collective cosmological experience of universe which is infinite in its horizons, vast and multidimensional.

Our Being-less experience of the world is the unbearable experience of the absence of the Presence of the fullness of Being within ourself and the absence of the fullness of Being within the phenomena of our world. Our experience of the absence of Being fullness within our self and the absence of Being-fullness within Phenomena and the absence of Being-fullness of the world becomes our profound Cosmological Ontological context of Being-lessness and Meaning-lessness.

The experiencing of Being-lessness and the pervasive experience of Meaning-lessness is intimately related. This Pervasive Sense of Absence of Being is a profound foundational trauma that deadens us beyond our words and beyond symbolic thinking. In Being-lessness our symbolic thinking collapses into a primitive concrete operational mode of Being-less thought and Being-less experience.

Concrete thinking and concrete operational experience reflect this concrete operational mode of Beingless thought and Being-less experience. Concrete operational thinking precludes what the existential psychoanalyst Donald Winnicott would describe as the intermediate area of experiencing as well as precluding our entering transitional space of awareness and transitional experience of pervasive Being-full Presence.

Concrete Operational Foreclosure of Symbolic Experiencing

This concrete operational foreclosure further precludes Symbolic Experiencing and precludes our experience of the Archetypal Symbolic Being-full dimensional of experience. Concrete operational thinking forecloses and precludes our direct knowingness of Being and Being- full-ness. Longchenpa in his text the “Precious Treasury of Genuine Meaning” focuses on the drama of concrete mind, concrete thinking that forecloses symbolic experience and forecloses the direct

knowingness of Being and Being-fullness. Concrete operational thinking forecloses our experience of the Archetypal Realm of Experience.

Concrete Mind can Foreclose Experience of Being-fullness

Our mind in its concreteness can foreclose our experience of direct awareness and thus foreclose our consequent experience of direct knowing of Being, knowing the Being-fullness of Phenomena, and knowing the Being-fullness of our world, and knowing our intimate sense of cosmological Being-fullness.

Gautama and the Transcendental Experience of Being-lessness

For Gautama all Phenomena was experienced as both Being-less and Meaning-less. For Gautama all Who-ness (all selfness) was the absent experience of Being-lessness and Meaning-lessness. Gautama articulated the experience of a Being-less world and the experience of being a Being-less Person and living a Being-less life through the lived suffering of Emptiness. This emptiness is the emptiness of Being and Being-fullness. Beingless Emptiness and Being-full Openness are not the same experience or the same actuality. Pure Being-full Openness is the profound spacious of pure potential manifestation of Light. This ontological openness is the potential of infinity and the light of infinity and the presence of infinity and the infinite forms of infinity in manifestation. The experience of primordial openness is the experience of endless unfolding-ness and endless manifestation of Being-full experience and Being-full forms of Presence and Being-full Events of Presence.

The confusion of emptiness with openness and openness with emptiness is the confusion of the difference between lack and fullness. This confusion is a confusion of the mind. Formless awareness is Being-

full openness, formless awareness is living potential space, living knowingness, living multidimensional knowingness. Formless awareness is living direct perception of Being and Being-fullness.

Being is both formless and self- manifest as forms. Being is not emptiness, Being, is not nothingness. Being, is not nothing but Being self-manifests as infinite forms of beings. Forms have a thing like appearance.

Being-less Experience

Gautama’s Beingless experience and Beingless vision was the profoundly tragic experience of the meaning-lessness of life and the meaning-less of our world empty of Being.

For Gautama the only way out of such endless suffering was through the path of Dissociation and “Transcendence”. The path of Transcendence is the path of Cessation. Transcendence is the experience of going beyond this world of Being and the phenomena of Being. The Path of Transcendence which is the path of cessation, does free a person from the unbearable suffering of Being-lessness and the Emptiness of Being-fullness. In the path of Transcendence, the person experiences only nothing and the person themselves become absence. In the transcendental state we become the absence of experience, the absence of Being-fullness. In the transcendental process of detachment and dissociation, witness consciousness appears and then as witness consciousness is dissolved, Who-ness disappears. In Transcendental experience there is no one there, there is no one home, there is no one. Since there is no one, there is no one to suffer.

Mind Knowing Phenomena and Awareness Knowing Being and Being- fullness

For Gautama, the only way of knowing was the knowing through our mind alone. The singular drama of rational knowing of and within mind alone, precludes and forecloses the direct knowing of our awareness knowing Being and Being-fullness. By Being in Mind alone, this experience precludes Gnosis, Jnana and Yeshe. Being within mind alone precludes the direct perception of Being and precludes the experience of formlessness Being-fullness. Mind alone knowing is a kind of rational knowing of performance and form. This is the bond of Being-lessness.

It really is helpful to read the early Buddhist text that describe Gautama’s experience and the transmission of his understanding of Being-less and Meaning-less existence. Such a text reflects, as Gautama would say so often “All Life is Suffering”. He describes primordial Being- less existence in a most direct and dramatic and authentic manner. His philosophical articulation and movement were the creative transcendental movement of self- liberation though dissociation, and detachment.

The second great movement for self - liberation was to become the tradition of the Embodiment of Luminous Being-fullness. This understanding of embodiment became the Immanent Tradition of the absorption of Luminous Being-fullness in union with the Self, the other andtheworld. TheintimacyofFormlessBeing-fullnessbeinginunion with the Formless Being-fullness of another, and the Formless Being- fullness of The World. This is liberation not through the dissociative process of transcendence but rather through the direct experience of the Immanence of Being and Being-fullness. This is liberation through union. This path of self- liberation is elaborated in the Dzogchen Tradition and in the Kashmir Shavism Tradition and in many other

ancient and contemporary traditions including Contemporary Existential Phenomenology. As Namkai Norbu would so often say No One Owns this Dzogchen tradition of natural immanence. No religion owes this understanding and no one culture owns this understanding.

Our Two Ways of Knowing in Dzogchen and in Phenomenology

The two ways of knowing is essential in understanding Dzogchen and essential in understanding Contemporary Existential Phenomenology.

We are Two Ways of Knowing. Our mind knows phenomena and our awareness knows Being. Our experiential union of our mind within our Being-full awareness offers us the profound and natural luminous human experience of both a Being full Life and a Meaningful life. Our mind knows phenomena and our primordial awareness directly perceives Being. When we integrate the knowing of our mind within the knowing of our primordial awareness, we can experience simultaneously phenomena and the Being of the Phenomena. We can experience Being within our own phenomena and we can experience Being within the phenomena of the world.

We can experience the Intimacy of Being-fullness within phenomena. We can directly experience the duality of beings within the non-duality of Being and we can experience the non- duality of Being within the duality of beings.

This direct knowing of Being within our unconditional and primordial awareness is also known as Jnana, or Gnosis or Yeshe (Wisdom). This Gnosis or Jnana or Yeshe is not earned or merited. This direct knowingness of Being and Being-fullness is Primordially given to us and this naturally Givenness is from and within the very beginning of our existence. Being’s self- manifestation of us is primordially given and not

earned or merited. Most Religions think Being is earned or merited. Most Religions are located in some form of Patriarchal Judgmental-ness and Patriarchal Domination. Most Religions present the path of Liberation through Domination and Liberation through Obedience.

Embodiment of Being-fullness

TheembodimentofBeingandBeing-fullness iscentraltoExistential Phenomenology as well as to the Ancient Eastern Philosophical traditions of Dzogchen and Kashmir Shavism. This embodiment of Luminous Being-fullness is also of essence in contemporary Existential Psychoanalysis and Existential Phenomenological Psychotherapy. Donald Winnicott’s work on transitional space and transitional awareness is a wonderful example of a Being-full awareness form of Existential Psychoanalysis.

Voidness

Our experience of the Voidness of Being-lessness is often a profound experience of ontological terror and ontological anxiety. For some of us the experience of the Pervasive Void is deeply set within us and is experienced as the foundational existential ontological depression which is beneath our psychological depression and is the ontological foundational basis of pervasive, psychological depression. This is an ontological depression that captures and invades our ontic mind.

For some of us the pervasive Void is this dreadful experience of endless emptiness bearing the emptiness of death. Our Emptiness of Being- fullness can bring forth the terror of annihilation and simultaneously our Emptiness of Being-fullness can relentlessly bring forth the compelling desire for death, which is the desire of non- Being. Human

Beings are often caught in-between the terror of death and the desire for death!

In the Voidness of our profound Being-lessness, we continuously experience non- Being-fullness and an endless ontological lack. Our felt sense of our Being and our luminous Being-fullness disappears into vast emptiness of ghost like Being-lessness and a pervasive Vacuousness sense of Being-less deadness. Under many forms of depression there is an underlying sense of Beingless Deadness.

Being-lessness as “As If Experience”

“Being-lessness” is the experience of our existence as “AS IF”. This is the tenuous experience of “As if I am alive, AS If I exist. As if I am real. As if my life is Real.” “As if” is my lived experience of this illusionary experience of illusionary phenomena, and “As if” my lived innermost formless luminous experience is simply an illusion of the actuality of my innermost Being-full self. This is Ma Rigpa in the language of Dzogchen. Ma Rigpa is the profound experiential Ignorance of the actuality of Formless Being-fullness and the actually of the Being-full forms of phenomena as Actuality and as Reality.

Phenomena As Not Actual, Phenomena as Un-Real is Ma Rigpa

For Gautama the Experience of All Phenomena is Delusional and Nothing Is Actual. Phenomenological experience is imaginal or illusionary or phenomenal experience lack’s the actuality of Being- fullness.

For Gautama, all life is an illusion. Nothing is actual. Nothing absolutely nothing is Real. This way of perceiving and experiencing the world is not

only despairing but is maddening. Whatever phenomena you experience around you and Who-ever you experience with you, and whatever you experience within you is an invalid experience and there is no real or actual experience of the person and within the person, and there is no true Existing-ness or true Being-fullness.

This personal, cultural and religious invalidation of our lived experience and the invalidation of our lived perception of the actuality of reality is a maddening experience of profound ontological distortion. If this statement challenges you and your delusion about the illusion about the actuality of phenomenological experience, then you are lucky.

To use ordinary commonsense language, this invalidation of our lived experience of reality profoundly hides the actuality of our Being and Being-fullness of our experience. This invalidation of our lived experience brings upon us an existential form of illusionary existence. Many existential psychoanalytic therapists (object relational psychoanalysis) describe how this profound obscuring of our experience of Being creates a profound sense of a schizoid sense of self and schizoid sense of the world, and schizoid sense of our human relational life. This schizoid experience is often a life of ontological despair or ontological indifference. This schizoid state of experience can easily fall into the existential distortion of psychopathic predatory existence.

The Invalidation of Lived Experience

R.D. Lang describes in “The Divided Self” how this invalidation of human ordinary lived experience results in personal and collective obscuration of our natural experience of the Being-fullness of our phenomenological experience and existentially brings forth desperate madness.

In Lacanian Psychoanalytic language this symbolic negation of experiential validity, and experiential negation of the actuality and the reality of our human lived experience is profoundly “Castrating”. Existentially this Ontological Castration is both Personal Castration and Cultural Castration! We might understand this Lacanian Metaphor of Castration as the Existential Disembodiment of Our natural sense of Being and the Disembodiment of Our natural sense of Being-fullness.

This Symbolic and Castrating experience reifying the foundational invalidation of our personal and cultural perception about our lived experience of Reality is more often than not conjoined in a Symbolic Symbiotic union with the Patriarchal Symbolic Guru as ‘The One Who Knows Absolutely.’

This symbolic castrating drama often takes place within political systemsandreligiousphilosophicaltraditionsthatteachthe Being- lessness and ontological emptiness of lived experience. In a way many religious traditions teach that only after death, does life begin in Heaven.

The more philosophical traditions hide and obscure the Being-fullness of our ordinary phenomenological experience, the more the tradition depends upon the authority of the Patriarchal Leadership to be the source of truth. This Patriarchal Guru drama is found in most eastern traditions and the same Patriarchal Guru is found in most Christian traditions. The bible and the interpretation of the bible is for many Christians is a form of the Patriarchal Guru. The Bible and the Interpreter of the Bible is the Patriarchal Guru. The Bible is Absolute Knowledge for many, as many religious traditions consider their sacred books as Absolute Knowledge. There many many forms of the Master- Slave relationship.

The Pope is a Patriarchal Guru, the Catholic Church is the Patriarchal Guru. The Preacher in the local country church becomes the Patriarchal Guru. The Gangster Leader in the inner city becomes the Patriarchal Guru. Putin, the Mad Monster of Russia is the Patriarchal Guru. The corporate President becomes the Patriarchal Guru. Political Despots are all Patriarchal Gurus.

Master- Slave Relationship and The One Who Knows Absolutely

Hegel elaborates in his magnificent “Phenomenology of Spirit” the ontological relational form of the Master Slave relationship that is so continuously incarnated personally and incarnated culturally. This incarnating of this master slave relationship has been re-enacted over and over and over again for centuries and centuries throughout the history of this world. This illusion of the Absolute Knower is re-enacted in Religions, Re-enacted in Political Life, re-enacted in family life and re- enacted in corporate life. Hegel phenomenologically describes how when a Person is perceived to have Absolute Knowledge then those who follow that person will of necessity fall into the Master Slave relationship with the ONE WHO KNOWS ABSOLUTELY. This happens in philosophy and religion,in political life, in military life, in academic life,in corporate life and even in family life.

The Relentless Desire for the One Who Knows Absolutely

In the painful ontological Experience of Being-lessness and Meaning- lessness, human beings often feel that there must be Someone who can prevent them from falling into the endless agony of the Abyss of infinite emptiness and the Abyss of infinite fragmentation. The invalidation of

our human lived experience and the invalidation of our perception of reality brings forth within us a profound ontological anxiety and a terrifying dependence on the ‘ONE Who Knows Absolutely’. When a person is perceived as the ‘ONE who knows Absolutely’ people naturally fall into profound Dependency and profound Domination.

Being unreal and experiencing our lived experience of our ordinary life world as unreal and experiencing our human relational existence of loved ones as an illusionary unreality brings us into a kind of dark madness. Everyone you love is an illusion. Every experience you have is an illusion.

Many people experience this ontological invalidation of their existential reality of their own Being-fullness and the ontological invalidation of their existential reality of the Being-fullness of their world. Many spiritual cultures have this enduring experience of domination by the ‘One Who Has Absolute Knowledge, The One Who Knows.’ We fall into dependent domination by the ONE who knows Absolutely. In order to experience the ontological security that the ONE who knows offers, we become dominated by the ONE who knows. We become the Slave of the One who knows. We lose the power of Equality Consciousness.

Not Knowing the Actuality of Being Within Our Lived Experience!

Our distorted philosophical view that our lived experiencing of all phenomena is an illusion is actually the true Delusion and this ontological negation of the actuality of our experiencing our human life world creates profound experiential doubt about the truth of our experience. Ma Rigpa in the tradition of Dzogchen means Ignorance or non- knowing of the actuality of Being and Being-fullness within our own lived experience of our phenomenological self and our

phenomenological world. In this context of ontological Doubt, the Patriarchal Guru who is the ONE who knows Absolutely becomes profoundly important as the Knower of Absolute Reality. The Knower of what is Real!

Ontological Agony and Traumatic Experience

The relentless ongoing experience of the Being-lessness of our self and the Being-lessness of our world results in the dreadful experience of Ontological Agony. Psychological Agony often has the limits of place and time and the limitation of death itself. Psychological agony is more often than not reflects a singular “Traumatic Event or Singular series of Traumatic Events In Time and within the limitation of Time. Ontological agony is always experienced as Endless and Timeless.

The Timeless Suffering of Ontological Agony

Ontological agony is timeless and is experienced as unending endless timeless suffering. Traumatic psychological events can unfold and become Ontological Agony. Traumatic psychological events unfolding within us can manifest through us and within us becoming Timeless Agony. In working with Traumatic experience, the Traumatic experience must be metabolized within our experiential awareness and most importantly, the resulting disembodiment of the Being-fullness and the Meaning-fullness of Being-full experience must ALSO be Existentially Healed.

The person must experientially rediscover their ongoing continuity of Being-full experience, and the sense of Being-full self, and felt sense of Being-full, Meaning-full existence. This ontological dimension of traumatic experience is often not understood by contemporary

psychotherapy. Trauma is not simply a psychological experience of painful experience and painful memory. Trauma fragments our sense of Being and Being-fullness. Trauma not only invokes painful and intrusive memories of pain and terror, but also trauma destroys our Being-full sense of self and our Being-full sense of our world. This Being-less experience may continue after the psychological symptoms have dissipated.

Trauma and The Consequent Disembodiment of Being-fullness

Traumatic experience does not simply create a psychological symptom (a terrible feeling) but traumatic experience disembodies the Trauma Victim of Being-fullness and the Meaning-fulness of lived experience. The Ontological agony of Traumatic experience is the relentless personalexperientialemptinessofBeing-fullness andanongoing experience of the fragmentation of our Being and the unending experience of Being-lessness and Meaning-lessness.

The ontological Timeless Voidness of traumatic experience invalidates and negates subtle structures of our thought forms and feeling forms of our mind and moreover, forecloses the formless presence of Being and relentlessly deconstructs our lived experience of inner most luminous Formless Presence of Being-fullness. The relentless experience of the Voidness of Being-lessness, is an existential source of suicidal ideation and an existential source for suicidal action for many traumatized suffering people.

The traumatic experience and the traumatic symptoms can be dissolve andmetabolizedwithinthefieldofPrimordialAwareness. The

very nature of ontic ontological trauma destroys our sense of Being and Being-fullness. The agony of ontic ontological trauma goes beyond the traumatic experience and the traumatic psychological symptoms of the experience. Trauma penetrates our ontological sense of Being and fragments our basic ontological sense of ongoing continuity of Being and Being-fullness. Trauma is not simply a psychological event but the Event of Trauma is also a foundational ontological event.

Personhood

The essence and sense of our personhood is Luminous Being-fullness. In trauma Our Being- full Who-ness can be fragmented fundamentally and foundationally. Our sense of our Being is Ruptured. The sense of our of our Beingfullness is fragmented. Our sense of ontological Who-ness is fragmented. What remains is vast Emptiness, endless Voidness, Dark Being-lessness and wordless Meaning-lessness and a gutted felt sense of selflessness.

The One Who Knows Absolutely

In this Beingless context, the Patriarchal Guru (whether in religion or politics or arts or corporations or the family system) is the One Who Knows Absolutely and who becomes the only “Real” Reality, the only real actuality. This symbolic formulation of The One Who Knows Absolutely is formulated in every religion around the Beatific Leader and the Authority of the Beatific Leader. It is also symbolically formulated in many pollical dictatorial systems and corporate dictatorial systems.

Gautama becomes the One who knows Omnisciently and is the One who is Omnipotent. Gautama becomes the Buddha. And as the Buddha

his representatives who continue his tradition also become seemingly omnipotent and omniscient. They become the ONE’S Who know Absolutely. We all love the One who knows Absolutely.

All Dictators are the personified delusion of the Reality of Absolute Knowledge and Absolute Domination. All dictators are embodiments of Absolute Grandiosity. People cling to this Absolute Grandiosity as a way of experiencing Being-fullness through Domination. Domination creates an illusionary Being-fullness and simultaneously destroys independent Being and independent Being-fullness. Terror destroys the one’s felt sense of Being and the Felt sense of Being-fullness. Terror destroys our sense of Being and Being-fullness.

In the early desert religions, the Representatives of God the Father become omniscient and omnipotent figures of Beatific Authority. This is found in Christianity, in Judaism and in Islam and in early Buddhism. This beatific omnipotence and beatific omniscience is Institutionalized in most religious traditions as the experience of the Beatific All Knowing Teacher: The Pope, The Bishops, The Abbots, The Shaman, The Priest, the Monk, The Preacher all participate in this grandiose illusion of the “All knowing One Who Has Absolute Knowledge.” The artful path of many monastic traditions is actually the artful path of Obedience.

Grandiosity And Its Vicissitudes

As the Dali Lama said when in Washington DC presenting the Kala Chakra empowerment, I am the Dali Lama. I do not know everything and I cannot do everything. In fact, I love being loved by many people and I believe loving Kindness is the essence of my religion. He then warned that Lama- ism which is the lama presenting themselves as Omnipotent and Omniscient would destroy Tibetan Buddhism. The Lama presenting

themselves as the Beatific Omniscient Omnipotent Person, who requires obedience, such personal domination will destroy Tibetan Buddhism.

There is a Relentless Desire (Hunger) For the One Who Has Absolute Knowledge and Absolute Domination. To personally Know the Person of Absolute Knowledge is the profound desire of persons who lack direct experiential knowing of their own Being-fullness and the Being-fullness of the phenomena of the world.

For the Being-less person, to experience a person who knows Absolutely, or who claims to know absolutely, allows the Beingless person to enter a salvific fantasy about the Person of Absolute knowledge. By being with the One who knows Absolutely allows the Being-less person to imagine that if they are in the field of Being when they are with that person and they will gain Being-fullness by their dependency. Often, they feel dominated by the One-who knows. The will-lessness of obedience is for so many, the wishful doorway to Being- fullness.

Obedience for so many is the path of self- liberation. The Being-less person experiences submittance and subservience to the would be omnipotent and omniscient master as the path to self- liberation, the path of Becoming Being-full. Monastic life in all of the various religions is the path of Obedience and Domination. Liberation through Domination is a bit of a profound ontological contradiction.

Many people think that the best way to fill up Ontological Being- lessness or Ontological Emptiness is to find SOMEONE who is both Omnipotent and Omniscient and has Absolute Knowledge.

The fantasy of Domination and Subservience to a master of knowledge brings forth the slave like relationship to the beatific master. The slave like person participates in the luminous imaginal experience of intimate connection to the One Who Knows and most often obedience is the medium of the relationship. Obedience and loyalty as the Divine Command is often the requirement for self- liberation from Being- lessness. The contemplative path is liberation through Domination. The contemplative path of self- liberation is through Obedience and Submission. You will easily see this domination obedience drama in Hinduism, Buddhism, Christianism, Islamism, and Daoism as well as Shamanism.

Thus, the Buddha Person of absolute knowledge is invented or created. Thus, the saint of Absolute Knowledge is invented and created. Thus, Grandiosity is Personified endlessly and provides ‘would be Absolute Knowledge’ to Beingless ontological Empty Human Beings who are without meaning and suffer endless ontological terror of Voidness.

Archetypal Drama

You will see this grandiose archetypal existential drama played out in all religions, played out in political domination, played out in comic books, played out in gangster like the mafia life, played out in family life and played out in every aspect of human existence. We love and crave the ‘Grandiose Other’ when the Bliss of Ordinary Being-full self has disappeared, when the fullness of Being-fullness disappears. We love being dominated and obedient to our God like Master. This of course, can be played out in corporate life and in family life. This path can be played out in the personal male-female relationship. This path can be played out in sexuality and sexual relationship.

Our Formless Presence Is Personified as Ontological Who-ness

Our experience of our innermost Formless luminous Presence is our luminous formless Presence experienced as our primordial Being-full Who-ness. Our Who-ness is in essence our innermost Knowingness as our innate ontological formlessness as our own Being-fullness of Being. Our Who-ness is not simply a psychological event. Our Who-ness is an ontological experience as a Being-full Event. Our Who-ness is an event of Luminous Being and Luminous Being-fullness.

Our Who-ness is the manifestation of our Luminous formless Being- fullness which is Being itself manifesting as us in our essential singularity, and in our essential Knowingness. Our Who-ness is our Being’s Knowingness, Our Who-ness is our pre-reflective non conceptual direct Knowingness of Being. Our Who-ness is our direct non- conceptual knowingness which is Gnosis, which is Jnana. We often think gnosis is separate from Who-ness. We think this way because we have not actually experience Gnosis or Jnana. We are Gnosis and Jnana. Yet, we think we are our mind alone and we live in our mind alone and we experience ontological despair. Ontological despair is the despair of the Being-lessness of Being in Mind Alone.

Primordial Awareness as Gnosis, Gnosis as The Direct Knowing of Being

When we in primordial awareness we are Gnosis. We are Jnana. We are Direct Knowingness of Being. When we are in the direct knowing of Being, we are in Yeshe (Wisdom).

We may not experience gnosis and we may not experience jnana, when we are located only within our mind alone. Gnosis or Jnana is a function

of our own experience of Being in and as the Primordial field of awareness, the Primordial Field of Being-full awareness.

We are Gnosis and we are Jnana. We are Yeshe (Wisdom). We are Jnana, gnosis and Yeshe. We are direct awareness. We are directly knowing experientially the Beingness of Being as a being. We are ‘awareness’ within the containing context of our mind. Our mind knows phenomena. Our primordial awareness directly knows our formless Being-fullness. Our mind can obscure Jnana, our mind can obscure Gnosis and our mind can foreclose Yeshe(wisdom).

Our mind can foreclose our experience of our luminous formless awareness. Our mind can be filled with prejudice against our primordial awareness, prejudice against direct perception, prejudice against gnosis, jnana and Yeshe (Yeshe). Our mind clings to rationality. Gautama valued rationality. For Gautama, reason was King. For Gautama phenomena was Being-less and Meaning-lessness. For Gautama a person had to transcend phenomena and transcend Being- lessness and Meaning-less. The person had to disappear into the Transcendental State to be free of suffering.

Formless Awareness and Form

Our personal Formless Being-full Awareness is our Direct Knowing and direct experiencing of our formless ontological Presence of our innate innermost Being-full, formless knowingness. Our Being-full formless knowingness is the profound experience of Formless Being-fullness. Our formless awareness is our ontological direct non -conceptual knowing of our ontological dimension of our existing-ness. Our personal Who-ness is our ontological timeless awareness as formlessness knowingness embodied in a time bound form .

Our Who-ness is formless awareness. We embody our formless presence of Being-fullness within our own human form. We embody Being-full Formless Who-ness within our Human Form! We embody formless awareness within our face and hands and head and entire body!

Ground of Being-fullness

Our primordial non conceptual direct knowingness as our innermost Who-ness is our direct experience of the Primordial Ground of Being-fullness as our innate intimate immediate non conceptual knowingness. Our direct non conceptual knowingness is our jnana and our gnosis. Our human form embodies our luminous Being-full formless awareness. Our form embodies the radiance of our Being-full formless timeless awareness in time. Our form is in embodied union within the fusion of our embodied formlessness luminous pervasive awareness.

Our form embodies our Being-full formless luminous awareness. Our Being is both form and formlessness. Being self -manifests as form and our Being self -manifests as formlessness. Our Being is formlessness within a form. Our formlessness can pervade our form and our form surround’s our formless awareness within our sphere of formless Being- fullness.

Our formless awareness is a field that goes beyond our body and yet is embodied within our body. Nonetheless, our sphere of formless awareness, formless Being-fullness can encompass our embodiment of form. We can experience this formless awareness that we are expanding far beyond our body boundaries. Actually, our formless awareness is infinite in its horizons and vast and multidimensional.

Our Personal Form Embodies Formlessness

Our personal form embodies our profound formless experience of our Being-full Knowingness which is our unending Who-ness. Our own Who-ness is infinitely vast in its horizons, and multidimensional. If you only believe this and you are making an intellectual ascent to this idea, then nothing will happen for you. If you have the lived experience within your awareness of this field of unbound horizons then you will have the lived experience of the vast infinite horizons of your own innermost awareness field and you will have no Doubt. You will live without doubt. You will experience the ontological confidence of Being- full experience vast and multidimensional.

Multidimensional Who-ness and Timeless Awareness in Time

Our Who-ness is multidimensional. Our who-ness is our direct knowingness in our ordinary life world. Our who-ness is simultaneously our knowingness as the archetypal level of knowingness. And, our who- ness is our direct non conceptual knowingness as the Ground of Being. Sometimes we may experience our Who-ness simultaneously within all three dimensions of our Being and Being- fullness. The unfolding of our personal ontological Who-ness unfolds over time through time and we come to experience our Who-ness as Timeless Awareness within Time. This lived experience of Being in Timeless Awareness within time is profoundly liberating. The essence of self- liberation is living within Timeless Awareness within Time. The essence of phenomenological Dzogchen is experiencing Timeless Awareness within Time.

Our Formlessness Knowingness Is Infinite in its Horizons: Vast and Multi-dimensional!

This knowingness of primordial awareness, this formless knowing of formlessness luminous awareness is direct, immediate, endless and unbound. This formless knowingness, this formless knowing is often hidden, and can be easily foreclosed and forgotten. This formless knowing is not the knowing of our mind alone. This formless knowing of awareness is the direct experiential knowing of our Being and our dynamic manifestation of Being-fullness. Our dynamic Being-fullness is our Primordial Who-ness as the Ground of Being in its singularity as our very own Who-ness. This universe as Jung expressed in his text the Mysterious Conjunctio is Anima-Mystic.

The knowing of Being by our own Being is the knowingness of our Being-full awareness which luminous awareness is the direct knowingness of our Being. Our Being is knowing Being-fullness within us and our Being is knowing the Being- fullness within all phenomena. Our Being is Being itself as Being-full Knowing. Our Being-full knowing is multidimensional just as Being is multidimensional in its self- manifestation.

Awareness is not our mind knowing phenomena, awareness is our Being’s knowing of our own Being and our own Being’s capacity to know Pure Being in and of itself as well as knowing the Pure Being of phenomenological forms. Our direct knowing of the Purity of Being is the doorway to self -liberation. We can know the Purity of Being in and of itself. And we can know the Purity of Being within all phenomena.

The field of Being manifests as the ordinary life world. And the field of Being manifests as the archetypal dimension of the primordial energies

and archetypal elemental manifestations of Being-fullness. And the field of Being is the Ground of Being which is the Dharmakaya or the Source of Being and beings. All three dimensions are equal and the same. All Being is univocity to use the language of Dun Scotus. All Being is in oneness and equality consciousness.

Dzogchen has two different words for knowing of our mind and the knowingness of our awareness. The knowing of the awareness of our mind is Sems and the knowing of our field of primordial awareness of our Being-fullness is Semde.

Death as an Ontological Developmental Event

Death is the unfolding of the dissolving of our Being-full form into our formless Being-fullness. Death is the dissolving of our existence as existential form within and as the form of our ordinary life world. As our historical form dissolves and what remains is our primordial ontological existence as our existential formlessness knowing as and within the subtle formlessness of the symbolic archetypal dimension of our multidimensional existence. As our archetypal dimension becomes obvious the profound foundational Ground of Being as our Who-ness reveals itself experientially manifesting as Timelessness Awareness in Time. Each of the dimensional revelations are ontological and not simply a psychological event.

Our Who-ness is an Ontological and Not Simply A Psychological Event

Our own Who-ness is ontological and our Who-ness, is the singular personal expression of the Ground of Being-fullness. Our Who-ness is

the Ground of Being-fullness as our singular Knowing-ness as Who-ness and as singular Jnana, as singular Gnosis and as singular Yeshe (wisdom). Our experiential way of knowing and experiencing our Who- ness as the Ground of Being-fullness is to immediately experience and to know non conceptually and directly. This felt sense of Ground of Being is experienced as our own Being-fullness Knowingness of self- luminous manifestation.

This is the essential nature of self -liberation. Our own being and our Being- fullness of our Being are in the Oneness and the Sameness as Pure Being.

Our Ground of Being-fullness is not some deep otherness. There is no otherness within this dimension of the Ground of Being. This is Longchenpa’s great non dualistic ontological understanding of our Being as Being-fullness and our Being as the Pure Ground of Being. This great foundational understanding of Dzogchen was expressed in his great Dzogchen text “The Precious Treasury of Genuine Meaning.”

Beatific Vision

This experience is the Beatific experience of luminous Beatific Vision. This Beatific vision is Gnosis, this Beatific vision is Jnana, this Beatific Vision is Yeshe (Wisdom) and this Beatific Vision is the direct luminous perception of awareness of the multidimensional field of Being.

No One Owns This Natural Dzogchen Phenomenological Understanding!

Of course this profound radical natural understanding of Dzogchen would be often expressed by Namkai Norbu Rinpoche who would so often say .”Dzogchen does not belong to any particular culture and neither does Dzogchen belong to an particular religion.” Here he is saying This understanding does not belong to Buddhism and neither does this understanding belong to Tibetan culture alone.

This natural understanding is the foundation essence of phenomenological Dzogchen and is also of the same foundational essence of phenomenological Kashmir Shavism. The Shavites express this profound non dualistic experience of their own Being by experiencing their own Being as Being itself. Within this contextual understanding, the Shavite declares that “God dwells within you as you.” And within the same understanding the Shavite says see “God in each other.”

This immanent understanding of the self-manifestation Being-fullness reflects the best of phenomenology such as expressed by phenomenological Maurice Merleau- Ponty, Eugene Gendlin, Heidegger and so many others. This is the profound ontological understanding of Hegel as expressed in his Phenomenology of Spirit.

Falling Into Disintegration

Our existential world often falls apart because of situational radical change in our life; or because of the dramatic and terrible experience of singular trauma or series of traumatic events; or because we are unfolding and living through the unfoldment of new existential developmental stages of growth and personal change. Developmental ontological change does have a traumatic aspect. Our luminous cycle of life: is life after life, and death after death. Existence is an unending series of dramatic lives unfolding life after life and dramatic death after death.

Death As Ontological Developmental Event!

In a mysterious way and powerful way death is a pathway to ontological developmental change and ontological unfoldment.

Developmentally, we do live life after life and death after death. This unfolding developmental existential life is: life after life and death after death. When we experience the Ground of Being and the ontological power of the Ground of Being unfolding life after life and death after death, we experientially directly know this truth through our personal lived experience of Source as the primordial manifestation of phenomena.

When we can be consumed by the Voidness and we become dominated by Voidness. We experience the agonizing Emptiness of Being-lessness, and the agony of ongoing Lack-fullness. This experience of Being-lessness always feels forever. Being lessness seems Timeless, forever Timeless, forever Beingless, forever in the Eternal Voidness. Being trapped and contained in the agony of the Void, this Beingless Deadness can be a traumatic source of suicidal ideation and suicidal death for so many persons.

Timeless Awareness as Essence; Timeless Awareness In Time

Paradoxically, there is the experience of Timeless Awareness as Timeless Being-fullness and there is the experience of Timeless Openness which is the experience of Timeless Being-fullness. The experience of Timeless Awareness is the experience of Timeless Being- fullness. We experience the Ground of Being as Timeless Awareness in Time. We experience Timeless Awareness as our own Who-ness. Our Who-ness is Timeless Awareness in Time. Our own Who-ness is the Ground of Being, our own Who-ness is the Dharmakaya. As the ancient Nyingma prayer says “May I experience all phenomena as the dharmakaya. May I experience Source and Phenomena as the same.”

Our Luminous Naturalistic Experience of Formlessness and Form!

Being is both Formless and Form. Our Being is formless and our Being- fullness is embodied in form as a form. Pure Being self -manifest as a Being-full form and as Being-full formlessness. Being self- manifests as our form and Pure Being self -manifest as our formless luminous knowingness as Who-ness. Being itself is luminous formlessness becoming becoming embodied forms. Being self- manifest as forms of self- embodied luminous Being-fullness.

The Formless Qualities of Being

We are both form and formlessness. Our Being self- manifests both as form and formlessness. Formlessness does not mean emptiness. Formlessness does not mean empty of Being. Formlessness does not mean absence of Being. You and I are simultaneously both form and we are also formlessness. We are Formless Awareness embodied within form.

Awareness is formlessness. Awareness is luminous formlessness. Awareness is vital energetic formlessness and awareness is the dynamic manifestation of luminous formlessness as the vast unbound knowingness of Being as Being-fullness.

What are the formless qualities of Being and what are the formless qualities of our own Being. Formlessness does not mean emptiness or Being-lessness as some contemplatives think. Formless does not mean Voidness as some think. Formless is Formless Being-fullness. Formless is luminous Being-fullness embodied in the Being of a luminous Form.

Formlessness is knowingness. Formlessness is the knowingness of awareness. Formlessness is the direct knowing of gnosis, of jnana and of Yeshe. Formlessness is gnosis, formlessness is jnana and formlessness is Yeshe.

Form!

Mind is the knowing of form. Mind is form knowing form. Mind is the form of thoughts, sensations, memory, imagination. Reasoning is a form of knowing subtle forms of thought. Mind is form knowing of the forms affective experience. Mind is form knowing the form of thoughts. Mind is form knowing the form of imaginal images. Mind is form knowing the sensual forms of sensations. Mind is form knowing the forms of phenomena. Our mind knows and experiences the infinite forms of phenomena.

Our Awareness is our Being Knowing Being. Our awareness knows Being. Our awareness is Being, awareness is the knowingness of Being knowing Being. When mind the knower of form, and awareness the knowing of Being are in union, the we can know the Being of phenomena and we can simultaneously know the Phenomena of Being- fullness.

Formlessness! And Qualities of Formlessness

The Formless qualities of Being are: Open Spaciousness and Being’s knowingness. Awareness is Being’s knowingness of Being. Pure Being is the profound unbound Openness, profound spaciousness of Pure Creative Being and Pure Creative Potential. Pure Being is Pure Creative Potential. Pure Being is Pure Energy. Pure Being is Pure Vibrational, Pulsating Elemental Energy in self- manifestation as the Being of beings, and its infinite manifestations of Being-fullness. Being is the creative

energy of creative self- manifestation of Beings and Being-fullness. Being is Radiance and Being is the luminous light of self- manifestation.

Formless Being-fullness is the infinitely creative vital life Force energy of the Universe. The Universe is the Force of Being, the force of Being- fullness. Being is Light. Being is the radiance and the luminous light of illumination, the luminous radiance of creative Presence, the luminous light within and as all forms. Being is the trans-lucidity of form and the trans-lucidity within form. Being is the Trans-lucidity of Formless Being- fullness.

Trans-lucidity of Light

The Formless Trans-lucidity of light is alive and the Trans-lucidity of light is Vibrational Pulsation. The Vibrational Pulsation is creative luminous energy. Being-fullness is both movement and stillness. Being- fullness is both Source and the self-manifestation of Source. Phenomena and Source are in oneness. Phenomena and Source are the same. Being-full form and Being-full formlessness are in union.

Formlessness is pure luminous Being-fullness. Our self is pure luminous Being-fullness. Our self is pure formlessness, translucid formlessness. Our who-ness is pure formlessness of pure Being-fullness. You and I are both form and formlessness. Our formless infuses our form and our form embodies our luminous formlessness.

Form Knows Form!

Our mind is form and our mind is the knowing of form. Form knows Form. The knowing of form is the knowing of phenomenological form. Our awareness is formless and our awareness is the knowing of

formless Being-fullness. Being-fullness is both Being within form and Being-fullness is Being as Formlessness awareness. This is most important to know and important to experience, to experience as lived experience. We can experience the lived experience of Being-fullness of Phenomenological Forms, and we can know and experience the Being- fullness of formless awareness.

Changing Form, Transforming Form Within in the Luminous light of Formless Being-fullness

When we wish to change our form, a form within our mind, or a form of our life form, it is useful to know we change within the experience of our form being within the context of Luminous Being and Being- fullness. We can change form, we can transform form within the Being- fullness of the Presence of Awareness and the Power of Awareness, and the Presence of the Medium of Awareness. Actually, awareness is the medium of field of Being-fullness.

Within the intermediate area of awareness, within this transitional space of awareness, we experience unbound Spaciousness, and we experience the Luminous Energy and the Radiant Luminous light of awareness within Phenomenological Being-full Form. Change within Being-full form is possible, completely possible. But when we try and change a form, a Being-less form in a Being-less body, in a Being-less form of mind then such change is difficult and at times impossible.

Change relies on the support of the Being-fullness of appearance, and Being-fullness of a phenomena. A Being-full form is a form pervaded by the field of Awareness as Being-fullness. Awareness is the power of potential space, awareness is the power of transitional space, and awareness is the translucid power of our metabolization of experience,

and luminous awareness is the power of the force of Being-fullness, the force of embodied Being-fullness as self.

Without the Being-fullness of our embodied self of awareness, without the sense of our luminous embodiment as our own Being, without the sense of our Ground full sense of Being-fullness, the change of form and experiencing meaningful and transformative action, is very difficult.

The Energy of Being, the Spaciousness of Being, the Light of Being, the Meaningfulness of Being are the Force of Being-fullness and the Force of Change. The Force of Being-fullness supports us in our creative manifestation of experience, and creative manifestation of new forms, and the creative manifestation of our embodied sense of present- fullness infinite in its horizon and vast and multidimensional.

Intimacy and the Drama of Form and Formlessness! Liberation Through Intimacy!

Intimacy is a profoundly Being full human experience. There are different forms of Intimacy. There is psychological intimacy and there is ontological or Being-full intimacy.

Psychological Intimacy

There is a psychological form of Intimacy of Human Form within contact with Human Form. And there is Ontological Intimacy which is our formless awareness entering within the formless awareness of another person. Formless awareness intimacy is the direct experiential non conceptual thought free form of free Being-full knowingness entering through the form of the other, into the field of Being-full knowingness within the other. Ontological intimacy is the felt sense of direct formless awareness knowingness entering within the direct felt sense of formless awareness of another person of form.

There are two dimensions of Intimacy just as there are two dimensions of knowingness. There is the personal intimacy of the knowing of our mind knowing the mind phenomena of another person. By mind phenomena, I mean our thinking, feeling, sensation, imagination and memory. These mind functions are what some call ego functions or personal functions.

The Two Forms of Intimacy: The Intimacy of Mind and The Intimacy of Formless Awareness

There is the Psychological Intimacy of our person as phenomenological mind knowing and entering union with the phenomenological mind of another person. There is the Ontological Intimacy of our formless awareness entering into and within another person’s innermost field of formless awareness.

There is the psychological intimacy of mind knowing intimately the phenomenological mind of the other, and there is ontological intimacy of formless awareness entering into and knowing formless awareness within the formless awareness of the other. There is the directintimacy of our formless awareness knowing the Being-fullness of the phenomena within one’s own self and the Being-fullness of phenomena within the self of the other. This experience of our formless awareness knowing the Being-fullness of the phenomena of the other is intimately knowing the other at the level of Being-full phenomena.

The Drama of Intimacy as The Union of Mind and The Union of Formless Awareness

There is the psychological intimacy of form within form and there is the ontological intimacy of formless awareness within formless awareness of the other. Intimacy is a form of Union. Intimacy is a manifestation of self- liberation.

The intimacy of form within form is the intimacy of our mind within the mind of another. This is the intimacy of the felt sense of interpersonal contact-fullness and interpersonal union. Our intimacy of mind is our intimacy of shared thinking, shared affective experience, shared sensation, shared memory, shared fantasy. This intimacy is both interpersonal and psychological. This intimacy reflects our relational experience of our mind to another mind within the context of the intimate contact between and within minds. Our minds can enter into and within each other. This psychological intimacy can be deeply personal and deeply loving and deeply affectionate. Intimacy can also be of mind body intimacy. Our mind and our somatic embodiment are in union within each other. Our mind and our somatic embodiment can be in union within the mind and somatic embodiment of another.

Mind Body Intimacy

Not only can our minds enter into each other, but also our bodies can enter another body in somatic union with another. Our mind body union can resonate and enter into the mind body union with another’s mind and body union. This mind body to mind body intimacy can be so direct and so blissful. Intimacy is the bliss of Being-fullness. The intimacy of Embodied Being is Bliss. This is luminous understanding of the Bliss of Being reflected the Chakrasamvara Tantra.

Our own mind body union can enter intimately with another mind and body in union. Within our own mind body intimacy, we can enter into and within the mind body intimacy of another person in Union. This intimacy is the intimacy of touch and the intimacy of Being touched somatically and being touched psychologically. This intimacy may naturally unfold into the embodiment of Being-full bonding and Being- full attachment with and within each other.

This embodied Human Being-full Bonding and Human Being-full Attachment can be continuous life after life and death after death. This is the profound understanding of Dzogchen. The luminous embodied Being-full Bonding and luminous embodied Being-full attachment can continue life after life and death after death.

Oneness of Sensation

There is a oneness of sensation, there is a oneness of the field of sensation that takes us beyond external touch and external stimulation. This oneness of the field of luminous sensation takes us beyond external touch and external stimulation. This oneness of luminous sensation opens us into the oneness of the erotic field of energetic embodiment. There is a luminous embodiment of Beingfull Awareness that arises within us and between us that encompasses us. This luminous embodiment is the embodiment of the luminous Life Force itself. This Luminous embodiment of the Life Force (the Shakti) brings forth Being-full bliss-fullness in light of and in spite of life circumstances and our existential context. This Luminous intimacy opens us easily in the field of beatific awareness which is a beatific state of Being-fullness itself, luminous Being-full awareness itself. Psychological Intimacy can naturalistically open the doorway to Ontological Intimacy of Formless Being-fullness within Formless Being-fullness.

And so, there is the Intimacy of our mind body union and there is the Intimacy of our formless awareness in union within the formless awareness of another person or persons.

And so, there is the Natural Ontological Intimacy of our field of awareness entering into the field of awareness within another. There is the intimacy of our awareness which is our primordial luminous awareness knowing our Being as Being, and our formless awareness knowing the Being-fullness of Being of the other. There is the Intimacy of Being-fullness being within Being-fullness being. This ontological intimacy and Being-full Intimacy can be infinite in its horizons and vast andmultidimensional.Thisis theMysteriousConjunctiothat expresses and manifest itself as infinite in its horizons, vast and multidimensional. This indestructible intimacy of Being-full awareness can remain and continue life after life and death after death. This is the true secret of reincarnation that is shared by loved ones.

This is the intimacy of formless awareness entering into the formless awareness of another. Our innermost formless awareness enters into the innermost formless awareness of another. This is the profound ontological intimacy of formless awareness entering into non-dualistic union of formless awareness within formless awareness, of Luminous Being-fullness within Luminous Being-fullness. This form of Intimacy is ontological Intimacy of ontological Being-full non duality. This is the Bliss of Being and the Bliss of Being-fullness that the Chakrasamvara Tantra elaborates so beautifully and so clearly. This is the unfolding experience of Shared TIMELESS AWARENESS within time after time.

Ontological Intimacy

There is the profound Intimacy of our formlessness awareness entering into the formlessness awareness of another person. Our luminous formlessness awareness enters into Ontological Union or Being-full union within the formlessness of awareness of another person or persons.

This Ontological or Being-full Intimacy of our primordial formless awareness entering within the Being-full primordial formless awareness of another person is not the psychological experience of psychological intimacy of our phenomenological form being near or close or entering within another phenomenological form or a psychological mind meeting or entering within another psychological mind.

Within the Dzogchen Tradition ontological intimacy can be life after life and death after death. Formless Awareness is Unborn and Undying. Ontological intimacy is infinite in its horizons and vast and multidimensional. Formless Awareness is Timeless Awareness is Time. The Union of The Mysterious Conjunctio is Timeless Awareness of one person within Timeless Awareness of another within time and beyond time. This is the Profound Ontological Power of mutual Liberation through Being-full Union.

Psychological Intimacy and Ontological Intimacy!

This Ontological or Being-full Intimacy of Union is not simply an interpersonal relational psychological intimacy of form contacting form

but rather our ontological intimacy is the experience of our Profound non- dualistic Oneness of Formless Being-fullness being in union within the Formless Awareness of Being-full being of the beloved person. This profound Non- Dualistic Being-full experience is the experience of Mysterious Conjunctio. In the Mysterious Conjunctio the Formless Being-fullness of Luminous formless awareness enters into and within the luminous fullness of the Being-full Formless awareness of the belovedperson.TheTwobecometheOnenessofLuminous Being- fullness.

The Two Awareness are in the ONENESS of Being-fullness. This is not simply a psychological sharing moment. Rather, this is ongoing awakened awareness entering into another human person’s formless awakened experience of luminous ontological Being-fullness awareness. The two Beings become One Being. Each Being is one singular Being in the Ontological Union of Being. The ontological Union becomes One Being. From the two beings one Being is manifested and co-created. Within the Union of One Being there is differentiated Being- fullness of the two beings. This understanding is the source of Dzogchen’s understanding of shared reincarnation of beings or even dimensions of beings.

Ontological Intimacy is the intimacy of Being- full formless Awareness entering the Being-full Formlessness Awareness of another person, another being. This is not the mind of one person entering the mind of another person. This mind- to- mind union is Psychological Intimacy. This ontological union can result in the creation of a Third Being. Ontological Union creates Being-fullness, and creates Being. Beings create Being, and Beings manifest Being.

Cosmological Being-fullness

Our sense of Being-full self as Being-full formlessness awareness enters through the form of another person into their creative formlessness Being-full awareness. This union of the formless awareness within formless awareness can bring forth a third actuality. This actuality is the Cosmological Luminous Experience of Formless Being-fullness of Being infinite in its horizons vast and multidimensional. We become Cosmological Persons as we experience our Cosmological Being and Cosmological Relatedness infinite in its horizons.

The Ontological Union of Formless Awareness Within Formless Awareness

The union of two distinct forms of formlessness awareness, brings forth the mysterious Conjunctio of non- dual Union. A Third Formless awareness form is created. This third Formless Form of Being-full LuminousAwarenessreflectstheOntologicalNon-DualUnion Being- full formless awareness which brings forth the Cosmological Ontological dimension of Being-full existence. This Cosmological Ontological dimension of our Being-full existence is infinite in its horizons and vast and multidimensional. This experience of our non- dual union within Timeless Awareness of the two forms of Timeless Awareness within time and beyond time.

Unborn and Undying: Timeless Awareness Within Time

This is the profound ontological experience of Being Unborn and Undying. This is the profound experience of Being Timelessness in Time. This is the luminous Union of our Who-ness as the Ground of Being. This is Timeless Cosmological Ontological Union of Timeless Spacious

awareness within the Infinity of Spacious Primordial Consciousness. The infinite Space of the Universe is Primordial Timeless Awareness. Remember Phenomena and Source are always the same. We are both the Who-ness of phenomena and Who-ness of Timeless awareness. We are the singular Who-ness of Timeless awareness within Time and We are the Primordial Source of Being-full self- manifestation. We are both the manifested and the source of manifestation. We are multidimensional Being and multidimensional Being-fullness.

Within the union of the formless awareness of the two persons there arises this luminous cosmological union of formlessness Being-full awareness. Jung would call this union within and of formlessness awareness the Mysterious Conjunctio.

This Conjunctio is the source of re-incarnation and the source of shared re-incarnation.

The Mysterious Conjunctio

Our non- dual union of Gnosis within Gnosis results in the Cosmological Timeless Union of Self- liberation. The Mysterious Conjunctio is our formless luminous experience of our non- dualistic union of gnosis within gnosis. This Beatific State of Luminous Union is the essence of Self Liberation. The mysterious union of our human field of Being- fullness within our Being-full world is a Source or Doorway of self- liberation. Our Being-full union of luminous awareness as our innermost Who-ness both within Being and as the Ground of Being is infinite in its horizons, vast and multidimensional. This is the union of our own Being within Cosmological Being itself. Through our union of our Being within Being, we experience the self- manifestation of Cosmological Being itself. We can experientially experience our own formless awareness as Self Existent and the unending self-

manifestation of Being. This self- manifestation opens us to creative states of formless Being-full Awareness that are both ontological and Cosmological In Nature.

Archetypal Union

In the ancient tradition of Dzogchen, the mysterious union of formless awareness was expressed and reflected in the relational union of Padmashambhava and Yeshe Tsoygal. Their living formless Union within their forms was the mutual empowerment of primordial awareness reflecting the Archetypal Dakini- Heruka Union.

Their ongoing union of Primoridial Formless Awareness as their union ofPrimoridalBeing-fullness becomesthisthirddimensionofBeing- fullness.Their Union is Beingfullness itelf. Thls mysterious union of Padmashambhava and Yeshe Tsoygal was the historical archetypal source of the historical unfolding of the Dzogchen Path of Self- Liberation through Union. Self -Liberation manifests through our embodiment of Luminous Being-fullness ‘Just as We Are!’

This mutual embodiment of Luminous Being-fullness reflects the union of formless awareness WITHIN formless awareness. This understanding has always been within Tibet. It was within The Bon tradition centuries before the Padmashambhava came to Tibet and before the Buddhist religion and traditions came into Tibet in the 11th century. The Tibetan Bon tradition was not originally a Buddhist tradition. The Bon Tibetans also held an understanding of the ancient subtle unfolding of Dzogchen Experience of Natural Self -Liberation. The Dakini of this Bon tradition was Timeless Awareness in Time.

Life After Life and Death After Death Takes Place Within the Immortal Mysterious Conjunctio!

There is the natural union and natural self- liberation of human beings of formless awareness entering formless awareness with each other and then the luminous sustaining of ongoing continuity of non-Dual Being-fullness within each other life after life and death after death. This ongoing continuity of ontological union is mutual self- liberation. This ongoing continuity of mutual ontological union is the Beatific Vision, is the Beatific Experience of Pure Being-fullness, of Pure Unending energetic spaciousness of Being.

The union of formless awareness within formless awareness is a cosmological union of ontological awareness as the Ground of Being. The two beings who are the Ground of Being becoming the Ground of Being within each other. This is the experience of innate infinity.

Intimacy

There is this naturalistic Being-full Somatic Union of Personal Forms within the profound Union of Formlessness. The luminous intimacy of form within the Formless Union of the two persons is the luminous experience of Pure Tantra. The personal intimate union of luminous formlessness within the luminous formlessness within each other is the Being-full ontological experience of Non- Duality within Duality.

This is the intimacy of luminous Being-fullness within luminous Being- fullness. This Beatific experience is the union of Being-full awareness within Being-full awareness. The union of formlessness awareness within formlessness awareness is the Beatific Union of Completeness, this is the great Perfection just as we are.

This intimacy is the intimacy of pure luminous Formless Being-fullness within pure luminous Formless Being-fullness. This true Being-fullness is actually and profoundly our Luminous Who-ness within the Luminous Who-ness of another which is our Ground of Being-fullness in Self Manifestation.

This Being-fullness of formless Awareness is the Ground of Being- fullness. Our Ground of Being-fullness is the Cosmological Ontological Ground of Being. A person is a form and has a form of mind and body, and permeating this form of mind and form of body is our Primordial Ontological Luminous Formlessness Awareness as Luminous Who-ness of Ontological Presence and Self -Manifestation. Our Ontological Luminous Formless Presence is the Ground of Being in Self Manifestation.

Cosmological Tantra!

Awareness is formlessness knowingness. Awareness is the formless knowing of Being-fullness. Being within awareness, as awareness, is Gnosis, Is Jnana and is Yeshe. We do not have awareness and we do not have Gnosis or Jnana or Yeshe. We are awareness, we are Gnosis we are Jnana and we are Yeshe. We are Formless luminous direct perceptual knowingness. So, within the union of formless awareness within formless awareness within the sublime non dualistic union of luminous Being-fullness, there is the union of luminous Who-ness within Who-ness.

Within this sublime union of formlessness within formlessness, within this union of Who-ness within Who-ness is the cosmological life force of the Primordial Luminous Energetic Element that can be activated and transformed into the Cosmological Universal Energy of Being-fullness in

union within Being-fullness. This is Cosmological Tantra. This is the power of the universe manifesting in and through Who-ness, in and through the Ground of Being as Primordial Who-ness,

This is embodied unfolding of Cosmological Luminous Energy. This is the VajraKilaya Force of Pure Creativity and Pure Creative destructiveness. This creative event is often described as the manifestation of the Feminine Kundalini Energy, The Shakti. This Kundalini Energy is intimately related with the masculine archetypal Garuda energy or the Dragon Energy. In the kundalini manifestation of the Cosmological Feminine energy and the Dragon Garuda energy is resonant in Beatific union within all of us. This is the creative source of Being-fullness unfolding and Being-full self -Manifestation.

Formlessness is Not emptiness; Formlessness is not Absence! Formlessness is Not Being-lessness!

Many eastern philosophical and eastern religious traditions tragically confuse and misunderstand the experience of formlessness as the experience of Emptiness or Formlessness as the experience of the Absence of Being or Being-fullness.

Beingless Traditions

This was the preoccupation of the early Buddhist tradition. The early Buddhist tradition was a Beingless Tradition. This Being-lessness of Phenomena and this Being-lessness of Human Phenomena continues to be foundational within the depth and breadth of traditional Buddhist understanding and praxis. The Being-lessness of our Who-ness, The Being-lessness of our Forms, the Being-lessness of our Mind, the Being- lessness of our self is gradually over come in the hermeneutic unfolding of Dzogchen understanding, thought and practice.

Dzogchen or the great Completion goes beyond the Beingless and Who- less experience of early Buddhism. Phenomenological Dzogchen goes behind the Emptiness of Phenomena and the emptiness of the Being- fullness of Phenomena. Phenomenological Dzogchen not only understands and experiences the Being-fullness of Phenomena but also the Meaningfulness of Phenomena and the Power of Phenomenological Lived Experience. This Meaning-fullness is intrinsic, just as Being- fullness is intrinsic to Phenomenological Ontological Experience.

Concrete Operational Thinking Reflects Density and Densification of Lived Experience!

Some Buddhist believe that if you cannot see your form when you close your eyes and gaze inside then you are absent of Being-full awareness. You see nothing, and when you do not see a form, then you are just emptiness. They also believe that in experiencing form-lessness, then you are empty of Who-ness as Being-fullness and you are empty of the Who-ness as Self. This emptiness of self implies there No one is there. There is no Who-ness there. This is not the truth of Alethea. Alethea is the truth of Being in the manifestation of Being-fullness.

This view is a primitive concrete operational way of equating form with existing-ness and formlessness as NON- EXISTENT If you cannot see your FORM, then you do not exist. Only concrete operational form exists. Concrete operation cause and effect thinking reflects the only actuality of manifestation. This is a limited and limiting understanding of Being-full Presence.

Concrete Operational Thinking is not Bright

This is a limited form of concrete operational thinking and this dense concretized thinking forecloses quantum experience and quantum thinking which is the field of Being understanding and field of Being Luminous self- manifestation. Dzogchen is a luminous Field of understanding. Dzogchen is not concrete operational thinking. Dzogchen is Brightness and Lightness of Being-fullness. Dzogchen is the gift of luminous direct subtle perception, direct knowing. Dzogchen is an esoteric view of lived experience.

Brentano!

Brentano is one of the great fathers of phenomenology who taught both Freud and Husserl in Vienna. He taught that “psyche” or Consciousness (Formlessness) which is different then mind(form) is invisible. Consciousness is invisible yet the invisibleness does not mean consciousness does not exist. Consciousness is a lived experience. Our human experience is a source both of understanding and the truth of lived experience. Phenomenology is the path of understanding based upon our lived experience and our articulation of our lived experience.

The Concrete operational rationalistic materialistic mind alone approach to human experience is based upon experiencing concrete form alone. The formlessness of awareness as knowingness is direct, experiential non dualistic knowing of Being and knowing the Being of phenomena. Concrete cause and effect thinking is actually very primitive and dense and even a form of existential dumbness. Longchenpa describes concrete operational thinking as the foreclosure of Luminous Being-full lived experience.

The rationalistic materialistic mind cannot conceive of formlessness awareness as existing. Formless awareness is Being and Formless awareness knows Being and Being is not a concrete thing. The rationalistic concrete mind does not see Being. And so, to the rationalistic concrete mind phenomena is Being-lessness. Phenomena is empty of Being. This is Ma Rigpa. This is ignorance. This is the ignorance of concrete operational thinking. This is the concrete operational thinking of a latency age child that Piaget describes so well.

Actually, the formless of Being-fullness and the formlessness of our experiential sense of self, is the natural formlessness of our human awareness. Human mind is form knowing form and human awareness is formlessness knowing the formlessness of Being-fullness. Being is both formlessness and form. Our Formless Being-fullness is in union within our Being of form.

This Formlessness of awareness is primordial knowingness of Being- fullness as Being. Our Formless Being-fullness directly knows, directly experiences the Being of forms. The form-lessness of awareness is our ontological dimension Knowing Being-fullness and the Being of forms, the Being of phenomena. Formless awareness is our ontological spaciousness, our ontological openness, our ontological energy of manifestation, our ontological luminosity of Being becoming Luminous Being-fullness, manifesting Luminous Being-fullness in forms.

Masculine and Feminine Dimensions

The experience of Form and Formlessness is within oneself and within other beings. For some phenomenologically this form formlessness experience is the experience of the masculine dimension of form and

the feminine dimension of formlessness. This masculine dimension of form is within a person and the feminine dimension of formlessness is within a person. Some people have forms that are more infused by the feminine dimensions of formlessness.

This formless dimension of Being is profound openness, profound spaciousness, and this formless is profound luminous light, and this formlessness is profound force-full Energy, profound vital creative powerful creative energy. Energy is the force of manifestation of the power of Being-fullness. Compassion is the force of the generativity of the manifestation of this creative power of Being. Creative destructivity of the Vajra Kilaya is the creative protection of innocence, weakness and vulnerability.

Formless Timeless Awareness is the Source of Authentic Being-full Intimacy and self- liberation.

Human Beings are Luminous formlessness within Form. Human authentic intimacy is the drama of our luminous Being-full formless awareness entering into union within the formlessness awareness of another human form. When human form enters union with another human form the experience although psychologically intimately connected is not ontological Intimacy. Social interpersonal connection is not intimacy of Being-fullness. Social interpersonal connection is a mind- to- mind connection and mind to mind union. Phenomenologically, this mind-to- mind interpersonal connection is functional and a dualistic experience! Our union of formless awareness within formless awareness directly experiences Formless Being-fullness.

Form Alone!

Some people live their whole life within this dualistic continuum of form alone. This continuum is often described as the interpersonal continuum. There is contact-fullness and there is connection but the power of non- Dual union of formless intimacy is not a manifestation of this interpersonal relational continuum.

Ontological Intimacy is not simply an intimacy of form within form. The intimacy of form with form is an interpersonal contact-fullness and interpersonal intimacy. This is the dualistic intimacy of mind knowing mind and body knowing body. By mind is meant our mind functions such as thinking, affective or feeling, sensation, memory, and imagination. This is intimacy of a psychological intimacy. This is the intimacy of a mind experiencing another mind dualistically intimately.

There is the intimacy of our primordial awareness directly knowing Being and experiencing the Being-fullness of Being. This is the ontological intimacy of formless awareness entering into formlessness awareness of another person. This is the profound luminous ontological intimacy of formlessness energy within the formlessness energy of another person. This luminous ontological intimacy is the intimacy of the oneness and the intimacy of non-duality. This intimacy is profoundly empowering and a direct method of transmission of Pure Luminous Being-fullness.

The intimacy of formless awareness entering through form of another and entering into the formless awareness of the other is the mysterious conjunctio. This is divine union of our two forms of formless awareness

being in union and being within the oneness of union. This union is a non- Dualistic union.

When this form of formless awareness enters into the formless awareness of another person, out of this exquisite union a third form of experience may manifest which is the experience of cosmological expansion of cosmological union.

Cosmological Union

This cosmological union reflects the formless union of formlessness awareness within formless awareness. This is the union of Who-ness within Who-ness. This is the union of Gnosis within Gnosis, and this is the union of Jnana within Jnana, the union of Rigpa within Rigpa. This is luminous presence within luminous presence. Our luminous Being- fullness entering within the luminous Being-fullness of another forms.

This Union, this Mysterious Conjunctio is always an awakening of the luminous experience of self- liberation. Ontological intimacy is a direct manifestation of cosmological energy, of cosmological light, of cosmological Being-fullness, and of cosmological luminous Presence.

This is the Beatific union of Being-full Presence within Being-full Presence. This is the union of the manifestation of the great compassion of Who-ness within Who-ness as the Ground of Being, Who-ness as Source.

Now it is true that our two forms of intimacy, psychological intimacy and ontological intimacy can be joined in Beatific states of Beatific experience. These Beatific States of Union is the Beatific Field of self-

liberation. The Beatific Vision is the experience of the Beatific Union of luminous awareness as the Ground of Being within the Ground of Being, within Source. This Beatific Vision is the experience of our embodied Being-fullness as Who-ness, Who-ness as Source, as The Ground of Being manifesting everything and anything.

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