Nothing is wrong

3 04 2008

There is nothing amiss with anything—but being in and of the world can be bewildering. A sense of insecurity, vulnerability, incompleteness, wrongness, or lostness can emerge as our reaction to the uncompromising perfection of manifest reality. For this reason, most religions tend to advocate retirement from the world in order to penetrate the nature of bewilderment. There is, however, nothing intrinsically ‘wrong’ with our world. There is nothing wrong with our sense faculties, either. From the point of view of Dzogchen, there is nothing wrong with anything—everything is perfect just as it is. Why, then, is there this sense of wrongness: What is this sense of incompleteness, and where is its origin?

If we look for wrongness in our world, our body, or our perceptual continuum, we can only designate this wrongness according to some sense of ‘rightness.’ There has to be some sort of nonproblem or utopian concept of how things should be. Intuiting utopia could be construed as an intimation of the enlightened state, but we conceptualize utopia in terms of rejecting the reality of our actual condition and thus we merely create another dualistic construction. It is dualistic because we would be projecting a theoretical pure/impure structure onto reality. This might temporarily distract us from the sense of dissatisfaction we experience, but it would merely reconstruct itself through its own need for polarization. Ideas that contrast pure and impure are one mode of perception, but they do not constitute the only way of understanding reality. If we stepped outside the framework of polarities such as sin and sanctity, worldly existence and heaven, pain and release from pain, ignorance and knowledge, confusion and clarity, samsara and nirvana, we could glimpse a vision of our sentient situation in which reality existed outside of polarized parameters.

—from the book Roaring Silence




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