In texts inherited from India, the basic principle is sometimes called the “fundamental innate mind of clear light” or the “fundamental innate wisdom of clear light.” These two terms have the same meaning. In other texts it is called the ‘space-diamond-pervading space’, while in still others it is called the ‘jewel mind’, as for example when it is said: ‘Separate from the jewel mind there is no Buddha. and not a conscious being.”
Then in Tibet it is called “ordinary consciousness” and “inner consciousness” in some texts. These terms are used in the context of talking about freedom of thought, which is psychologically and experientially described as ‘self-liberation’, ‘naked letting go’ and ‘unhindered penetration’. It is said that the innermost consciousness is the basis of the appearance of the entire round of suffering (cyclic existence) and also the basis of liberation (nirvana). Everything, without exception, is complete in the continuum of the innermost consciousness. It is even said that it arose naturally, because it has always been that way and always will be.
All the phenomena of cyclic existence and nirvana, when you come back to them, are not newly produced by causes and conditions, but integrally complete within the nature of the original, naturally arising inner consciousness; everything is within its sphere, within its scope. On the low side, the basis of the dawning of all phenomena of the world of suffering is this diamond spirit of clear light; On the high side, the basis of the dawning of all pure phenomena of liberation is precisely this innermost consciousness, also called the diamond mind of clear light.
This is a topic well worth exploring, for the sake of promoting our inner peace by opening our minds beyond our usual stream of thoughts. We must explore this with the aim of creating greater peace with our neighbors and around the world.
The deepest consciousness pervades every type of consciousness
Whatever kind of consciousness we consider, the bright light of the deepest consciousness pervades it. Ice, even if solid and very hard, does not go beyond the nature of water. In the same way, no matter how crude, harsh, or rude views may be, the place where they arise and the place where they disappear when we stop thinking about them does not go beyond the deepest consciousness.
Conceptual consciousness emerges from the realm of innermost consciousness and ultimately dissolves into the realm of innermost consciousness. This being the case, as the early twentieth century scholar-yogi of the Old Translation (Nyingma) School Dodrubchen Jigme Tenpe Nyima says, bright light pervades all consciousness, just as oil pervades the whole of sesame seeds. He concludes that, therefore, even at the time of the manifestation of the grosser levels of the mind – both during thought and during the action of the sensory consciousness associated with the eye, ear, nose, tongue and body – is possible through the power of the empowering blessings and essential instructions of a lama or guru, a subtle attribute of clear light that permeates each of these consciousnesses.
Practice the path now
How can we now bring the innermost consciousness onto the spiritual path? It comes from coming to know and identifying – in experience – with the clear light that pervades all types of consciousness and meditating on it one-pointedly, holding attention to it within the non-thinking, the non-conceptualization.
As the clear light becomes deeper and deeper, the kinds of gross thoughts decrease more and more. This is why this practice is called “the essential path through knowledge from which all states are liberated.” By getting to know this one inner consciousness in our own experience, we are freed from all kinds of tense situations.
To identify the deepest consciousness, the most difficult part is to distinguish between the mind (sems) and the deepest consciousness (rig pa). It is easy to talk about this difference, to say: “The deepest consciousness is never accidentally contaminated, while the mind is under the influence of conceptualization and polluted by wrong thoughts.” This is easy to say, but in terms of actual experience in our own mental continuum it is very difficult. Dodrubchen said that while we may think we are meditating on the deepest consciousness, there is a danger that we are actually only maintaining concentration on the clear and cognitive nature of a more superficial mind, and so we must be careful. It’s useful to do the latter, but it’s not as in-depth.
The innate spirit of clear light
If this is so, then in practicing the spiritual path, nothing more is required to purify these impure appearances – which themselves arise from the context of the innermost consciousness or clear light – than to change the basic innate mind of clear light itself in what makes you practice the spiritual path. The fundamental innate mind of clear light itself manifests the fruit of the practice of the path and, when separated from all hindering defilements, is the resulting omniscience of Buddhahood, a state from which the greatest benefit to others can be achieved.
Introducing the deepest consciousness
I will now explain the first part of the text Three Keys Penetrating the Core, from the mind of the great adept Dza Patrul Jigme Chokyi Wangpo (1808–87). Patrul Rinpoche’s teachings, and thus his poem, are organized around three keys to uncovering the deepest consciousness, the Great Completeness. The essential meaning of how to place yourself at the core of reality is summarized in three sets of essential teachings, the aim of which is to break the life, so to speak, of self-destructive mistakes. Here I will discuss the first key:
The view, the many expanses,
Is cast in practical essence of three keys.
I.
First bring your own mind into a relaxed state,
Not radiating, not withdrawing, without conceptuality.
In this relaxed state of total absorption,
Suddenly shout PAT, becoming aware:
Strong, intense, short. E MA HO!
Nothing, amazing.
Amazing, unhindered penetration.
Unhindered penetration, unspeakable.
Identify the deepest consciousness of the truth body.
Its entity is identified within yourself – the first essential.
I’ll try to give a little comment.
Relaxed
The first encounter with the view of the naturally arising inner consciousness cannot take place if you are constantly generating many views, such as thinking about good and bad and the like.
Therefore, without making any adjustments in your mind, for example by working conceptually on analysis, among the various phenomena of the world, let go of everything that comes to mind: people, buildings, mountains, your work, your friends, your problems , and so forth. something like that – as just an appearance, and don’t get involved and contaminated by identifying it and thinking, “This is so-and-so.” Since a state of mere appearance and mere consciousness must be maintained, you must do as the author of the poem says and “first bring your own mind into a relaxed state,” not allowing the busy state of a multitude of thoughts .
Stop thinking for a moment
The naturally arising inner consciousness exists naturally within you; it is there naturally, not newly generated or constructed by superficial circumstances. Rather, it is primordial wisdom, a naturally flowing consciousness whose continuum itself is fundamental and unsophisticated. To make it clear to you now, you must not allow new, superficially invented views to develop. Do not let go of new thoughts, and even if you find that views have arisen, do not strain to think that they should be withdrawn; just make them disappear. As the poem says: “not sending out, not withdrawing, without conceptuality.” Rather, remain alive and fully within the flow of self, the natural flow of non-conceptuality. Let go of all conceptual thinking right then and there.
In the space between two thoughts there is an easy opportunity to identify this moment of deepest awareness.
Unless you can identify it, there is no way to hold the vision of the Great Completeness in meditation. This type of meditation, which involves maintaining the experience of deepest consciousness, is a matter of staying within the experience of what you are meditating on, rather than meditating on an object.
To identify the deepest consciousness and support it properly in meditation, it is important to have thought in advance about where the mind originates, where it resides and where it ends, as well as other analytical techniques. For these practices the reasoning set out in the major texts is helpful.
If you can cause all these phenomena to appear as the vibration of the deepest consciousness, without deviating from the sphere of that mind, you will not fall under the influence of conventional views. When you self-identify your own basic entity and determine its meaning continuously and forever in meditative equilibrium, you are enlightened even as you act in the world.
This article is adapted from the Dalai Lama’s new book, The Heart of Meditation, translated and edited by Jeffrey Hopkins from Oral Teachings, published by Shambhala, 2016.