The Beatific Experience of Being: A Phenomenology of The Chakrasamvara Tantra

The Beatific Experience of Being: A Phenomenology of The Chakrasamvara Tantra

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 Studies, International Center for Existential Consultation

This essay is a phenomenological elaboration of the Chakrasamvara Tantra. The Tibetan Chakrasamvara Tantra brings forth a naturalistic understanding of the process of the Embodiment of Being and the process of our personal  Invocation of the Bliss of Embodied Being. The Chakrasamvara Tantra, beautifully describes the experience of the Beatific Vision of Being, as well the invocation of the Beatific experience of Being, the Beatific experience of primordial luminous awareness. Awareness knows Being. Awareness is Being’s knowingness of Being. Our minds knows phenomena.  Our mind does not experientially know Being which is formless and yet informs all beings. The union of mind and awareness knows the Being of Phenomena and the phenomena of Being simultaneously.

The Chakrasamvara experience of our Beatific Vision and our lived Beatific experience takes place within our life just as it is, and just as we are. The Chakrasamvara Tantra describes the foundational experience of Being and the Univocity of Being through which all hierarchal-ness is deconstructed.  Within this deconstruction of hierarchy, a subtle unstructured luminous Equality Consciousness becomes present. The Univocity of Being means the complete sameness and complete oneness of Being. Human beings can bring forth the experience of the non-duality of Equality Consciousness within the phenomenological duality of human beings. This Univocal-ness means there is a difference within form, but not within essence, not within Being, not within the Being of the beings.

The qualities of Being are Spaciousness, Luminosity, Energy, and Direct Knowingness. There are other Qualities of Being and Beingfullness  such a Purity, Compassion, and our Self Manifestation of Being awareness into another.The  focus here is on the Quality of Bliss, Beatific Bliss. Bliss is an ontological quality of Being. Bliss is not simply an affective psychological experience within our mind alone. This ontological quality of Being infuses our personal and collective experience of existence. To understand the nature of Bliss it is necessary to know that we have two types of knowing. There is our mind knowing phenomena and our direct non conceptual awareness knowing Being and the Beingfullness of Being. This direct non conceptual awareness is also called Jnana or Gnosis or Yeshe. Yeshe means wisdom knowingness. The direct knowing of Being is Wisdom.

The Chakrasamvara Tantra illuminates the Univocity of Being within phenomenological difference. Univocal-ness is a language description of the complete oneness and sameness of Being. Within Being and the self- manifestation of Being, there is a oneness of non-hierarchal existence. The Univocal-ness is equality consciousness and the equal vision of the Beatific-ness of the Purity of Being as the Being of human beings. In theological language God or Deus is neither above nor below and God is within everything and everyone as the Divinity of Being. God is a Univocal collective experience of Being. God is not an entity, A Big Big entity. God is Being and Being is God.

In philosophical language Being is. Being is not a being. But Being self-manifests as all beings and as the Being of all beings. In the language of Dzogchen all phenomena are the Dharmakaya. All phenomena are the Purity of the Dharmakaya. The Dharmakaya is the Ground of Being, Source, All beings are the self-manifestations of the Ground of Being. The Ground of Being is the Dharmakaya of Pure Potentiality. There is no ontological difference within the Oneness of the field of Being. There is a difference in form, but not within Being. This is Pantheistic experience!

Immanence of Bliss

The Chakrasamvara is a Tantra elaborating within the field of Immanence the inherent Bliss of Being and the Bliss within the phenomenological manifestation of Being. The Chakrasamvara Tantra sets forth the immanent path of self- liberation through the experience of the Bliss of Being. Chakrasamvara is a Tantra focused on the intrinsic experience of self-liberation in our life, just as it is and just as we are. The experience of the Bliss of Being is the source of self-liberation.

The Chakrasamvara Tantra is a discourse on and within the field of immanence. In this field of immanence, there is this foundational experience of equality consciousness and equal vision. The field of immanence is the field of Being as Oneness. Within the Chakrasamvara Tantra there is neither above nor below or better or best in this luminous field of the plane of immanence. The plane of immanence is the plane of the field of awareness infinite in its horizons, vast and multidimensional Oneness. The field of primordial awareness is within the immanence of the field of Being. Immanence means the essence of Being is within all phenomena and is within all experience and is completely within the self -manifestation of world. Immanence means within phenomena within us, within life is the luminous spacious field of Being. The field of Being is embodied within us and within the phenomena of the world.  There is no beyond within the field of immanence.

The Chakrasamvara Tantra elaborates the Univocity of Being and the naturalistic equality of consciousness of the plane of immanence, the plane of the luminous field of Being. Being is not a being, but Being self-manifests as the Being of all beings. The self -manifestation of Being within beings is ontological compassion. Compassion is our capacity to self -manifest pure Being into other human beings.

Transcendental Forms of Liberation and Immanent Forms of Liberation

The foundational transcendental experience of the non-dualistic experience of self- liberation is simply “I Alone Exist”. The foundational immanent experience of the non-dualistic experience of self-liberation within the field of immanence is simply that ‘you and I’ are indivisible within and as the non-dualistic field of Being.

Within the field of immanence duality exists within non-duality and within non-duality duality exists. Equality consciousness is the experience of the univocal-ness of Being within the difference of all the forms of Being. Within the duality of beings, there is the non-duality of Being. And within the non-duality of Being, there is the duality of beings. Through our own being, we can experience Being itself. And through the being of another we can experience Being itself.  We   live in the sea of Being and we are within the sea of Being. We are the sea of Being. We are a self- manifestation of the sea of Being and we as the sea of Being can manifest Being within others. We have the power of transmission of Beingfullness into other beings. This power of Transmission is natural bumt little used. We think as Hegel Points our in his Phenomenology of Spirit, that to have this power of transmission of Being and Beingfullness into each other we think the person must have absolute knowledge and be omniscient and omnipotent. This is of course the delusion of human Grandiosity . This believing that  a person has Absolute Knowledge creates the Master Slave Relationship.

The Bliss of Existence is The Bliss of Being

The Chakrasamvara is the tantra of innate Bliss of existing-ness. This existing-ness goes beyond the formulation of life and death of our singular incarnations. The Chakrasamvara is the tantra of the innate Bliss of Existing-ness. This existing-ness goes beyond the formulation of life and death of our singular incarnations. The

Chakrasamvara is the Tantra of the embodiment of Bliss that is the very essence of the sphere of Being. Bliss is the essence of Being. Being is not a being, and Being manifests within us as infinite manifestations of beings, and these beings are the Being-ness of Being itself. Within Being there is only oneness, and the oneness is totally undisturbed by the difference of forms within beings and between beings. We are Being becoming beings who are alive in time and beings who become Being in deathlessness. We appear from Being as beings and we disappear as beings into Being. We re-appear from Being as beings, and again in time and through time we dis-appear back into Being. Being becoming beings is life and beings becoming Being is deathlessness. Deathless awareness is the experience of the ongoing continuity of Being life after life and death after death.

Embodiment of Being:  Bliss Overcomes Suffering

This Chakrasamvara Tantra is the tantra of the pervasiveness of the Bliss within our human experience of Being-ness, and this Bliss overcomes suffering. This bliss is both within the realm of good and evil, and yet beyond the realm of good and evil. This bliss of the Beatific-ness of ontological Being is the Beatific embodiment of our own Being. We embody the Bliss of Being. We embody Being and we are embodied by Being within Being.

The Bliss of embodied human experience is the focus of the Chakrasamvara Tantra. This beatific experience is the bliss of our experience of the unfolding of our ongoing embodied continuity of Being. Our embodiment of Being becomes the medium of the field of Being unfolding within self-liberation. Our body is the medium of the field of awareness which is the field of Being. The knowing of Being is awareness. Awareness knows Being and awareness is the knowingness of Being.

This embodiment is the unfolding bringing forth of the luminous subtle sphere of luminous channels and luminous chakras of our Being in our embodiment. The subtle luminous energy field is of central importance within the Chakrasamvara Tantra. Our embodiment of Being is the embodiment of light becoming flesh and flesh becoming enlightened. As we embody the luminous Being of our being, we are simultaneously embodying the light of Being itself. The light of Being is the light of our awareness. To experience the embodied light of Beingfullness is to experience a Diaphanous State of Beingfullness.

Beatific Vision and Beatific Experience

This beatific experience of Being can be experienced by us in every situation and in every context and in every unfolding event of Being. This beatific experience of Being unfolds both within pleasure as well as within pain. This beatific experience of Being unfolds both within beauty and within terror, within peace and within war, within love and within hate, within perversity and within purity.

A mantra which expresses this tantric dimension of experiencing Being is:            Om Ah Hum Bodichitta Maha Suka Jnana Dhatu Ah.  Bodhicitta is the Great Compassion. Maha Suka is the Great Bliss which is Compassion, Jnana is Direct Knowing of Being, Dhatu Ah means Direct Knowing of Being in every situation. The Beatific-ness of our luminous embodied experience of pure primordial awareness is the experience of the flesh of the world to use Merleau Ponty’s language describing ontological embodiment. Human experience is the intertwining of mind, primordial awareness, embodiment and Being. Human experience is both ontic and ontological to use Heideggerian language. In our lived experience, we experience the phenomena of Being, and the Being of the phenomena.

The Beatific Field of Being

Beatific experience means Beatific Knowing-ness, Beatific Being-ness and Beatific Radiance. The radiance of Being brings forth the unfolding of the beatific experience of our life just as it is. This beatific vision and experience of beatific -ness is continuously given and open to us within every experience and within all

lived experience. The Beatific Experience is innate both within sensuous pleasure and within agony. This beatific experience is within the realm of our ongoing continuity of our experience of innate awareness of the field of Being. This beatific realm of human experience is not earned or merited.  This beatific realm  territory of our manifested nature of Being. Beatific experience is the very nature of human awareness, human gnosis and human jnana and human Yeshe which means wisdom.

Beatific experience is the Bliss of Being. Beatific experience is not earned through submission nor deprivation. Beatific experience is not a function of spiritual economics. Beatific experience does not depend on omniscience and omnipotence neither does Beatific experience reflect omniscience and omnipotence. The drama of omniscience and omnipotence is simply the Drama of Human Grandiosity and Human Narcissism.

The inherent divinity of our human experience reflects the immanence of Being within us both as our personal experience and as our collective experience. This   Beatific experience of Vision and Bliss is not a transcendental experience beyond human phenomena and beyond our mind and beyond our embodiment. This Beatific experience and Beatific vision is manifested in all the different dimensions of our humanness. The Beatific experience is experienced and manifested in all the dimensions or kayas. This is the dimension of ordinary life world of Being, as well as the dimension of the luminous  archetypal manifestations of Being as well as the Ground or Source dimension of the Pure Creative Potentiality of Being ! Beatific experience happens in each of the dimensions of this multidimensional world of our existing-ness.

The ongoing continuous experience of the radiance of the Being of self -illumination is fully experienced within the realm of immanence of Being. The ongoing experience of transcendence is hierarchical and dissociative. The transcendental quest dissociates us, separates us from the immanence of divinity of appearance and lived experience. The dissociative and detachment of the transcendental quest can foreclose for us the experience of the Being of phenomena. Transcendental method separates and dissociates our beatific

experience of the Being of phenomena from the realm of pure embodied awareness. Transcendental methodologies are dissociative and remove us from the immediacy of Beatific Life in our ordinary life world and the immediacy of archetypal realm within our ordinary life world.

Transcendental methodology dissociates us from our beatific experience of external phenomena as well as our inner most phenomena of embodied awareness. Transcendental methodology creates the experience that everyone and everything is a delusion or illusion. There Is no Beingfull Actuality. There is no Beingfull Reality. This is the true delusion.

Awareness is the Gnosis/Jnana of Direct Knowing

When ‘you and I’ become aware of our own awareness, we enter into direct knowing of gnosis or jnana. We enter into tantra. Tantra is the unfolding experience of awareness of awareness. In this awareness of awareness and through this field of awareness, we directly experience and directly know Being within Being itself. This gnosis, this jnana, this direct perception knows non- duality, knows oneness, knows indivisibleness.

Gnosis is the knowing of oneness. Gnosis is the knowing of non- duality and gnosis is the direct knowing of our direct perception of Luminous Being.  Just as our awareness as gnosis knows the non-duality of Being within beings, our mind knows duality, our mind knows the duality of phenomena, and the duality within phenomena. Our awareness knows Being, and our awareness knows the Being of phenomena. Our mind knows form, our mind knows the form of beings and things . Our mind knows phenomena both subtle and gross phenomena. Our mind knows difference.

So when we integrate our mind into our awareness field, into our gnosis, into our field of direct knowing of Being, we can know the duality of phenomena within the non-duality of Being; and we can know non-duality of Being   within the duality of beings. This direct knowing of Being within and through phenomena is the immediate unfolding of self-liberation in our life. Our experiencing the Being of phenomena is self-liberation. To experience the Being of phenomena is to experience Bliss. To experience the Being of our own Being is to experience the Bliss of Being and the Bliss of Beingfullness. To experience the Being of our own Being and the Being of the world is self-liberation.

Mind as a Knower of Forms, Awareness as a Knower of Being

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Our mind knows dualities, our mind knows me and you, us and them, this and that. Our mind knows entities and beings, our mind knows time. Our mind knows difference. Our mind knows thoughts, our mind knows affects, emotions and feelings. Our mind knows sensation, our mind knows memory. Our mind knows images of memory. Our mind knows phenomena. Our mind knows the phenomena of otherness, our mind knows the dualities of phenomena and the dualities within phenomena.

Our awareness knows Being directly and our awareness knows the Being-ness of Beings directly. Our awareness knows the Bliss of Being, the Bliss of Being-ness, the Bliss of Existing. Our awareness knows timelessness. Our awareness knows Timelessness within Time.  Our awareness does not know forms. Our awareness does not know emotions and does not know affective states. Our awareness knows spaciousness, our awareness knows luminosity, our awareness knows energy, our awareness knows awareness within ourselves and within others. Our awareness knows timelessness, and our awareness knows timelessness within time. Awareness knows the Bliss of Being within beings.

Bliss is not an affect and Bliss is not an emotion. Bliss is not an affect of our mind and Bliss is not an emotion of our mind. The experience of Bliss is not a function of our mind. Bliss is the lived experience of the manifestation of Being as beings, including our own Being. This manifestation of Being is experienced within the field of our awareness. Bliss is the experience of our awareness knowing and experiencing Being. Awareness is the direct knowingness of Being. Bliss is the nature of Being and Bliss is the experience of Being including our own Being and the Being of our own innermost awareness. The experience of Bliss is intrinsic to the experience of Being. Bliss is the innate sense of Being. Bliss is our sense of the Being of phenomena. Bliss can be the sense of our experience of the Being of a   person. Bliss is the sense of Being. Bliss is the sense of the Beingness within beings.

The forms of a being may have affective, emotional and cognitive implications for the knowingness of minds. The experience of the forms of a being have affective, relational, emotional and experiential implication. The forms of a being have   affective and emotional resonance. Form is a psychological experience. Form is an aesthetic experience. Form has emotional, relational and emotional implication for our experience of embodied mind.

The Being of beings has the resonance of the field of Being. The field of the Being of beings has and is a field of ontological resonance and attunement. We can experience within our awareness the resonance of the Being of beings. We can experience within our own awareness the resonance of Being itself. We are in resonance with the sphere of Being. The sphere of Being is the resonance of Pure Being.

Resonance of Mind and Resonance of Awareness

There are two ways of resonance.There is the resonance of Being and there is the resonance of our mind’s affective and emotional States. Our mind of thinking, feeling, sensation,memory, and imagination has emotional or affective states of relational resonance. Our mind is a series of emotional and affective states of resonance. Our mind is a series of emotional and affective states of relational resonance. Our mind has resonance to the mind of others. The mind of others has resonance to our mind.

Awareness is a relational field of the resonance of  Being. There is also awareness of mind and the experience of mind. Awareness experiences the resonance of Being and the dimensions of Being  within beings and within the Being of phenomena. Awareness experiences the Being of phenomena and the phenomena of Being.Awareness also experiences the lack of Being and the absence of Being.

One Knower

Although there are two ways of knowing, naturally there is only one knower and there is the natural intertwining of mind and awareness. The natural union of mind and awareness brings forth the experience of the form of phenomena and the Being of the phenomena. Form of phenomena and the Being of the phenomena are known through the union of mind and awareness within the one knower. The form of phenomena is known through the mind and the Being of the phenomena is known through awareness. As we unfold from childhood into adulthood for many people the mind as the knower of form splits from awareness as the knower of Being.

A person who lives in mind only knows the form of phenomena and such a person may suffer the lack of the sense of  presence of Being. For many, there is the loss of the Bliss of Being. Living in mind alone with a foreclosure on our awareness of Being, results in the lost  of the presence of Being within our own self and within our experience of the world. As such a person, we may live without the sense of the Bliss of Being and the Bliss of the Being of the world. Without the knowing of awareness the Bliss of Being is absent.

When we live within the intertwining of mind and awareness, we can experience affective responses within the context of the bliss of Being. We can even feel pain within the context of the Bliss of Being. We can feel hatred within the context of the Bliss of Being. We can feel love and beloved-ness within the context of the Bliss of Being. We can experience shame within the Bliss of Being. We can experience afflictive emotions within the Bliss of Being. This is most important to know! Bliss is inclusive of the vast range of affective and afflictive feelings. The Bliss of Being does not exclude affective or afflictive experience as some would have you think. This limited kind of religious thinking is distorted and dissociative.

We can integrate the mind and the functions of the mind into and within the field of awareness which is the field of Being and the field of Bliss. The ongoing continuity of the experience of Being is the experience of Bliss. If awareness disappears Bliss disappears. The mind can experience pleasure and pain but not Bliss. Bliss can infuse the mind and infuse our experience of the mind. The absence of Being  as experienced by awareness will feel  like vast emptiness and have its own emotional terror for the mind. Sometimes for a person, such emptiness of Being, feels like  a vast depression beneath depression.

Religion Mythologizes and Mystification

Religion mythologies and mystifies the naturalistic direct knowing of awareness. Religion mythologizes and mystifies our direct knowing of Being  and Beingfullness. Religion moralizes the natural self-liberation of living naturally and immediately within the field of Being. The relentlessly patriarchal and theocentric context of religion institutionalizes the naturalistic experience of the Beatifi-ness of our life experience of the Field of Being. Religion likes to think it owns Bliss and is itself the source of the Purity of Bliss, the Purity of Being and Beingfullness.

The transcendentalism of religion dissociates the beatific experience from the immediacy of ordinary life experience. Transcendentalism dissociates us from both the external phenomena of our being in the world, and from our experience of our innermost experience of our innermost sense of Being. This innermost sense of Being and Beingfullness is our own Being who is Being itself.

This unhappy sequence of dissociative detachment can bring forth the experience that our lived experience is unreal and the world itself is unreal and illusionary. All phenomena are considered by these transcendental traditions as a distraction from the experience of the Purity of Being. Of course, this way of seeing is a tragic distortion of the natural experience of the field of Being as source and the field of Being as the natural  self-manifestation of phenomena.

Most of these transcendental traditions have dissociated mind from awareness, so that phenomena that are only known by mind are dissociated from the sense of Being and Beingfullness. When the embodiment of awareness is foreclosed, the Bliss of Being is absent. In this dissociative context the Bliss of Being is often foreclosed. What remains is Beinglessness, the Voidness of Beinglessness and the Emptiness of Meaningfullness. This is existential suffering.

Self-Liberation Through Bliss

Religion mystifies the living within Being as Being by creating theologies of realization. These theologies of the realization of God often described requiring eons and eons of praxis in order for the great event to happen and take place. Life is waiting and waiting and more waiting. Waiting for Godot!

Religion and its relentless patriarchal institutionalization and Patriarchal domination as the One Who knows even implies the mystification of the power of granting this realization of Being or in their language the realization of God. This realization of Being is naturally given in everyone and to everyone. The nature of Being itself gives the Bliss of Being to all beings, just as they are. This ontological gift of Being and the Beingness of Being is not the gift of some aging patriarchal male figure. Transmission of Being from one human being to another human being is the natural manifestation of compassion. Compassion is the power of transmission of Beingfullness from one person to another. Gaze at the mother breast feeding the infant baby. The Bliss of Being in self-manifestation!

It is equally true that human beings have the power of self-manifestation of the light of their own awareness. All human beings have the power of timeless awareness in time. All human being have the power of the compassionate transmission of the field of Beingfullness into another person.

Chakrasamvara as A Tantra of the Realm of Immanence

The Chakrasamvara Tantra invokes the archetypal power of experiencing the beatific experience within and as the realm of the immanence of Being. This means we can experience the beatific-ness of Being within our experience of beings, including our own being.  We can experience all phenomena within the realm of the immanence of Pure Being. As a Shaivite person long ago declared the" Bliss of Samadhi is the Bliss of the World.”

We can experience through all and within all appearances the indivisibleness between Appearance and Being, between a being and Being itself, There is no difference of Being within and between beings. This luminous oneness of Being is the unfolding experience of Beatific Bliss. There is no ontological difference of Being within the phenomenological difference of and within beings. The luminous oneness of Being is the unfolding experience of Beatific Bliss.

There is no ontological difference of Being within the phenomenological difference of beings. Being is univocal. Being is sameness, complete sameness within all Beings. There is a difference within Forms, but not within Being.

The Givenness of Being and The Givenness of Self Liberation

The experience of the non-duality  of our own Being as Being itself is self-liberating. This is the natural givenness of self -liberation within the unfolding of our life experience. Our life experience is the self-manifestation of Being within us as us. Being is the self-manifestation  of our life experience. The experience of the Beingness of my own Being liberates me from the containment of the various forms of experience. All my experience is the self-manifestation of Being as my own being. Being liberates me through the Bliss of Being. My Being is Being itself becoming a being as me. The completeness of Being infuses my experience with Bliss. The potentiality of Being is the potentiality of my own being which is my own innermost awareness. The Bliss of my awareness is the bliss of Pure Being as my being.

The experience of the Being of my own being can be the experience of beatific-nesss and the experience of my own Being can be my vision of the Beatificness that is completely within my own field of Being. The experience of Being in and of itself is Beatificness. The experience of the self -manifestation of Being is the Beatific experience. The experience of being as Being itself is the Beatific experience of self-liberation. To experience the Being of your own being  and to experience the Being of another being  is the Beatific experience  of Being.

To experience the Purity of Being in and of itself is the Pure Beatific vision of the Beatific experience. This does not mean human beings are not distorted in character and in action. The purity of Being is beyond character and beyond action. To experience the purity of Being is always self-liberating from containment  of the forms of phenomena, the circumstances of phenomena and the containment of the character of phenomena. To experience the Being of phenomena is to experience the Purity of Phenomena.

To experience Beatific-ness is to experience the bliss of the Being of phenomena. Bliss is the experience of the Beatific-ness of the Being of the phenomena. Beatific experience is in essence the Bliss of Being. Bliss and Beatificness are completely correlational. The bliss of Being goes beyond right and wrong, goes beyond good and evil, goes beyond better and best and even goes beyond truth and falsity.

Bliss is within us as our very Being which is Being itself. Bliss is Innate. Bliss is the manifestation of the Ground of Being. Our ongoing continuity Beingfull experience is the manifestation of Bliss. Self-Liberation happens through the Bliss of our Being. Just as we are!

The Gaze of Being and the Being of Our Gaze

We can experience the field of Being of Phenomena through our gaze. The gaze of our awareness is the gaze of Being and through and within the field of Being. The light of our gaze experiences the light of phenomena.  The light of phenomena is the light of Being. The light of our gaze experiences the luminous Being of phenomena. The Being of phenomena  is illuminated  through our embodied gaze of our luminous embodied awareness. Our gaze is the gaze of our Being manifesting the illumination of the Being of phenomena as well as the character of phenomena.

The gaze is not an objectified seeing of mind alone, but rather our gaze is the inter-subjective inside to inside self-illumination of the Being of self and the Being of phenomena. The gaze of our Being illuminates the Being of phenomena. The gaze of our Being is the self-illumination of the light of our Being which is Being itself. The Gaze of Being is the Bliss of Being.

We gaze not with our eyes alone but we gaze from within the field of our fully embodied awareness. We gaze through our eyes, we gaze through our heart-mind continuum and we gaze through our fully embodied field of Being. The gaze of embodied awareness takes place within the field of immanence. The gaze of immanence is the gaze of gnosis, the direct knowing of Being within beings and the knowing of Being within phenomena as phenomena.

This is a pantheistic experience. This is naturalistic pantheistic of non-dual Being within the duality of beings. This is the naturalistic pantheistic experience of the duality of beings within the non-duality of Being. This is the Bliss of Being as beings.

This experience of the Gaze goes far beyond the sense of sight as we have already described. The sense of this bliss filled knowingness permeates the sense of smell and the sense of touch.  A person who is embodying the field of Being may experience exquisite sense of fragrance arising within and around their body and the bodies of others.

This is Bliss filled  touch. This experience of bliss filled tactile-ness may both arise from touching and being touched. Through tactile experience we touch the field of Being and are touched by and through the field of embodied Being. To use Merleau Ponty’s metaphor we touch the flesh of Being. We touch the Being of flesh.

The Bliss filled sense of direct knowingness fills our sense of sound. A person who has embodied Being and experiences the Bliss of Being may feel the permeability of their sense of hearing by sublime sounds and vibrational sense  of Bliss filled experience.

This Blissfull  sense of knowing fills our sense of time within timelessness awareness and our sense of timeless awareness within time. The sense of time within Timelessness becomes a blissfull and permeating experience.

Taste can be infused with blissfulness and the energy of bliss and so within the embodied field of Being a person can experience Amerita The sense of Amerita arises within us, as this inner sensuous experience of the Rasa of liquid like taste permeating our embodiment. The inner chakras become filled with the sense of Blissfull taste of the viscous sense of liquid light.

Pain: Bliss Overcomes   Suffering

The bliss filled sense of the field of Being can metabolize pain. The field of the Bliss of Being can open contracted states of pain, dissolving the sensations of pain. The bliss filled opening of the field of perception results in pain no longer to be so dominating  and organizing our sense of Being as self. The Bliss filled sense of Being can metabolize psychological suffering. The Bliss of Being infuses the sphere of suffering and this infusion profoundly unbinds us. Our sense of Being converges within our sense of self. Our sense of Being and our sense of self are one. Our sense of self becomes the bliss of Being. Our sense of self is our ontic cosmological sense of Being and Beingfullness.Our sense of Being is the sense of Bliss.There are many doorways of this Bliss and many events of Bliss.The sense of Bliss is the innate intrinsic  sense of our innermost Being Becoming. The Bliss of Being is always becoming , becoming and becoming and unfolding.

In truth self- liberation is not a simplistic event. Liberation is not an all done event. Liberation is not a fixed state.  Self-Liberation is infinite in   its becoming, life after life and death after death. Liberation of Being is forever and ever unfolding  and forever and ever becoming and becoming. The universe is forever and ever unfolding  and becoming and becoming. Being is becoming, Infinity is not a fixed state. Infinitey is not bound in time or in place. The religious understanding that realization and liberation is time bound and time limited event is form of reification and concretization of “that which “can never be reified and never concretized.

The PURE LAND OF BLISS TRADITION

The Chakrasamvara Tantra is deeply reflective of the ancient Pure Land tradition’s description of the Pure Land of Bliss. Of course, the Pure Land of Bliss is Sukhavati.  Ju Mi Mirpam  was a master of the Pure Land Bliss Tradition .In his commentary  “The Sun Like Instructions of  a Sage” Mirpam describes how our inspiration to dwell in the Pure Land of Bliss is of the essence of self-liberation. And secondly, to experience within our innermost awareness the sense of the Light of Being is of essence.

Many people think that Sukhavati is a pure land realm that only exists after death. This is not the truth of the realm of Sukhavati. From the Esoteric Dzogchen view, Sukhavati exist both in our ordinary life realm, and as well as within the Sambogakaya realm which is the  Archetypal Realm. This Pure Land is also simultaneously  Source as The Ground of Being. This Pure Land is a multidimensional experience.

After death or after the time bound event of our dissolving from living within the Nirmanakaya ordinary life world   realm, we dissolve into the Sambogakaya realm which is the Realm of Rapture. This archetypal dimension is the Bliss of Rapture! The Bliss of Rapture is for everyone. Absolutely everyone. There is no exclusion of anyone who passes through the realm of death . We all dissolve into the realm of rapture .This  Pure Land of Bliss is the nature of Rapture.

The great compassion of Being is infinite in its horizon , vast and inconceivable The great compassion of Pure Being is not the concrete cruel judge-mentalness of the distorted  Mind of Patriarchal Power and Patriarchal  Royalty. Most religions are encapsulated in Patriarchal Royalty and the Institutionalization of Omnipotence and Omniscience. The Great Compassion is actually beyond good and evil, beyond right and wrong , beyond better and best and even, yes even beyond truth and falsity, The Dakini’s delight is within this luminous understanding.

This esoteric Dzogchen understanding is that the Pure Land of Bliss is the Buddha Field.The Buddha field is not a person. The Buddha field is the actuality of our experience of our Non-Dual Nature of Embodied Beingfull Awareness. This non -dual field of primordial awareness is the source of the different dimensions of Being as well as the actually of  Being . The Pure Land of Bliss is the Pure Field of the Bliss of Being of our ordinary life realm, as well as the Pure Field of the Bliss of Being as  the Archetypal Sambhogakaya realm and as well as the Pure Field of the Bliss of the realm of Pure Creative Potentiality of the Dharmakaya or the Ground of  Being.

By the sense of Light, Ju Mi Mirpam languages the Light of Being’s self manifestation as the Buddha Amitabha. Of course, the Buddha Amitabha is not a person but the archetypal light of Being manifesting itself  us as us. Ju Mi Mirpam says explicitly that entering and dwelling in this Pure Land is not for a later time. He is implying that entering and dwelling in this Pure Land is not for a later time. He is implying the land of Pure Bliss is Now. The presence of the Pure Land of Bliss is Now, always and forever, Now. You will always exist in nowness.

Ju Mi Mirpam further  describes how dwelling in this land of Pure Bliss does not depend on merit and does not depend on our accomplishments such as being a Bodhisattva, There are no required conditions to enter the pure land of Bliss, And most of all Being in the Pure Land of Bliss does not require death. The Pure land of Bliss in not simply an after-death moment or after death realm, The Pure Land of Bliss  is here and is now. The Pure Land of Bliss is here and Now. The Pure Land of Bliss is here and now life after life and death after death. The Pure land of Bliss is timeless awareness always manifesting and  becoming time forever and ever.

The pure Land of Bliss is the presence of the Pure Field of Being in you as you.  You are always this field of Being , life after life and death after death. Being is the Pure Land of Bliss! This Pure land of Bliss is present now as this life. This pure land of Bliss is present , as you dissolve through the doorway of death. From Being located in the ordinary life world of the Nirmanakaya dimension of Pure Being, through the doorway of death you move into the Pure Bliss of the Sambogakaya dimension of the Pure Being of Great Rapture. The Pure Land Realm of Bliss is described as the Pure Land of Bliss in the early Sacred text of the Mahayana.

You may then dissolve further into the Bliss of Pure Being of the Dharmakaya dimension, the realm of Pure Potentiality of Pure Being, This is the Pure Realm of Pure Being of the Pure Bliss of Creative Potential Space. This space of Creativity as Source is described as the Sublime Source of Dzogchen. This space of Creativity is your own Ontological Whoness as Longchempa describes.

In time you may again manifest in the ordinary life world realm, as well as remaining in the archetypal realm of the Sambogakaya dimension of the Pure Land of Bliss.

You may wonder as you experience Ju Mi Mirpam’s understanding that the nature of Pure Lands of Bliss is existentially so available and existentially so present. Why then is the experience of the Bliss of Being so hidden and so obscured for so many?

Ju Mi Mirpam does focus on the power of self- effort as well as the power of the field of Being to bring forth Pure Land Experience. Self-Effort seems to be in the Dharma of Aspiration and Attunement to the field of Beingfull awareness in the different dimensions of Being.

The compassionate power of the field of Being awareness is the luminous power  of the field within its different dimensions. The power of the field of Being which is the  power of the Pure land of Bliss, which  liberates us naturally  through our lived experience. The Pure Land of Bliss is beyond right and wrong, good and evil, better and best , and even truth and falsity. The Pure Land of Bliss is beyond truth as Judgement.The Pure Land of Bliss is beyond our Superego Configurations of right and wrong, good and evil and better and best and even truth and falsity.  The Pure Land of Bliss is the truth of self-revelation and self-illumination.  The FIeld of Being reveals itself to us within our lived experience. The Pure Land of Bliss is the field of Being in the profound experiential self-revelation of its essence.

The Pure Land of Bliss is totally free of Patriarchal distortion and the theocentric confusion of royalty and spirituality. The Pure Land of Bliss is beyond dichotomous thinking.The Pure land of Bliss is totally free of the distorted confusion of the aberrational theocratic judgement of heaven and hell, of torture and liberation, of rewards and everlasting punishment by torture and relentless unending cruelty for the sake of our would-be Grandiose  GOD who is simply our own grandiose mind.

The Pure Land of Bliss is the nature of Being, The Pure land of Bliss is one voice. The Pure land of Bliss is equality consciousness. The pure land of Bliss is the pure Being of awareness being unborn and undying, The Pure Land of Bliss is manifest in all circumstances, all context , all situations and all events of Being. Within every event is the Bliss of the Radiance of Being and Beingfullnes.

Books of Reference

There are three text that I have found most useful in the deepening my understanding  of the Chakasamvara and Pure Land Bliss Traditions. For the Chakarasamvara Tantra the text The Chakrasamvara Tantra by David Grey by is the best.Publised in 2007. For Pure Land of Bliss Tradition, the text Luminous Bliss:A Religious History of Pure Land Literature  in Tibet by Georgious  Thalkias and published in 2013 is fantastic both in depth and range of knowledge. I highly recommend this great text. I would also like to mention  the text Ju Mi Mirphan Pure Land Doctrine  by Lowell Cook. Published in 2016, In reference to the literature of Kashmir Shavism there are many text describing the Innate  Bliss of Being. Swami Muktananda’s many books are both complete and easy to access. To read his work is to experience transmission of what he is describing.

In phenomenology ,Maurice Merleau Ponty’s work on the Ontology of Sense is  useful in understanding the ontology of Bliss. David Morris’s book on Merleau Ponty’s Developmental Ontology opens with Clarity Merleau Ponty’s work on the Ontological Sense.

References

Bauer,R. The Experiencer of Presence In Dzogchen: A Phenomenology Transmission:The Journal of The Awareness Field.Vol.9.2019

Bauer,R. Ontological Experience and The Ontic-Ontological Human Being.Transmission: The Journal of The Awareness Field. Vol,20.2020.

Bauer,R. The Timeless Interface of Dzogchen and Contemporary Existential Phenomenology.Transmission:The Journal of The Awareness Field.June 12,2021.

Bauer,R. The Use of Transitional Space in Psychotherapy with the Existential Concerns of Borderline Experience.A Phenomenology .  Transmission:The Journal of The Awareness Field.2019,

Bauer,R. The Nature of Awareness As Tantra: A Phenomenology.Tranmissiion:The Journal of The Awareness Field.Vol.20,2020.

Bauer.R. Mind As The Knower of Forms And Awareness As The Knower of Being:A Phenomenological View.Vol.7.2016.

Bauer,R. The Direct Experience of Our Ontological Sense of Being As Self. Transmission: The Journal of The Awareness Field. Vol,8.2017.

Boss, Menard. Editor of Martin Heidegger, Zollikon Seminars, North Western University Press. Evanston, Illnois,2001.

Corbin, Henry (1969). Creative Imagination in the Sufism of Ibn Arabi. Princeton, University Press.

Gonsalez,David. Translater   The Chakrasamvara Root Tantra:The Speech of The Glorious  Heruka. Wisdom Publications.2020 Dechin Ling Press

Koppel,H. (2008) Establishing  Appearance AS Divine. Snow Lion Press.

Longchen Rabjam.Precious Treasury of Genuine Meaning. Berotsana Publications.Ashland Oregon,2015. Translated by Lama Chonam and Sangye Khandro.

Muktananda. From the Finite to the Infinite. SYDA Foundation.

The All Creative Sources and its Various Translations: SYDA Foundation

The Play of Consciousness: SYDA Foundation

The All Creative Source or Kunjed Gyalpo.

The Supreme Source, Namkai Norbu and Adriano Clemente, Snow Lion Press 1999.

The Sovereign All Creating Mind: E>K. Neumaier-Dargyay State University Press. State University of New York Press.1992.

The All Creating King by Christopher Wilkinson, 2019..

The Kunjed Gyalpo Series. Translated by James Valby. James Valby Publications. Shelburne Falls, Ma 2018

These are great translations with of course with different nuances.

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 Studies and The International Center for Existential Consultation