You Are the Eyes of the World

The following article is from the Spring, 1950 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.


by Longclienpa

Translated by Kennard Lipman and Merrill Peterson

under the inspiration of Namkhai Norbu

114 pages, #YOAREY $18,95 Available Now!

You Are the Eyes of the World presents a method for discovering awareness everywhere, all the time. This book does not discuss how to turn ordinary life off, it does not describe how to create beautiful spiritual experiences; it shows how to live within the source of all life, the unified field where experience takes place.

Here is an excerpt from You Are the Eyes of the World.


The real subject matter, the way the teaching is set forth, has four parts: (1) becoming certain through the perspective of the teaching; (2) transcending limitations through accustoming yourself to this perspective; (3) overcoming obstacles through the way you conduct your life; (4) abandoning hope and fearthe result.

Becoming Certain through the Perspective

Becoming certain has two parts: (1) certainty that what appears is the play of experience itself, (2) determining that experience itself is open.

The Play of Experience

All experiences and life-forms cannot be proven to exist independently of their being apresence before your mind, just like a lucid dream.

All that is has meuniversal creativity, pure and total presenceas its root.

How things appear is my being.

How things arise is my manifestation.

Sounds and words heard are my messages expressed in sounds and words.

All the capacities, forms, and pristine awarenesses of the buddhas;

The bodies of sentient beings, their habituations, and so forth,

All environments and their inhabitants, life forms, and experiences;

Are the primordial state of pure and total presence.

Not realizing that everything is nothing other than the manifestation of one's mind is called samsara.

Without understanding me, the creativity of the universe,

But investigating the phenomena that I manifest,

You perceive everything dualistically due to your attachment and longing.

Impermanent, apparitional tilings will fade away.

They are aimless, like a blind man.

Accustom yourself to this nondual reality where the duality of mind and that which appears before mind are like a dream.

All that is experienced and

Your own mind are the unique primary reality.

They cannot be conceptualized according to the cause and effect systems of thought.

Investigate your mind's real nature

So that your pure and total presence will actually shine forth.

The concrete states of matter-solids, liquids, and so forth-should be examined in this way. Remaining for ten days where no otherness can be found, you will realize that not even an atom's worth of anything exists that is separate from pure and total presence. Realizing that, you will certainly be free from all fabricated obsession with the otherness of objects. Moreover, the very being of what is experienced externally, in being an essenceless, open dimension, is shown to be the state of pure and total presence. In being the variety of unceasing experience, it is shown to be the play of pure and total presence. This is not the same as claiming that whatever you experience is mental because what you experience is not a mental event but arises as the play of the state of pure and total presence. That claim does not distinguish between mind and the state of pure and total presence. The state of pure and total presence is the clear light, the pure fact of awareness, non-conceptual ever-fresh awareness-, whereas mind is the motivating factor of samsara pervasive conceptualization. As The Two Truths says:

Mind and mental events are concepts, mere postulations within the three realms of samsara.

Whenever the state of pure and total presence is recognized, mind and mental events cease. Mind is objectification; pure and total presence does not objectify. Therefore, even the subject which is held to be mental is also seen to be the originally pure state of being.

Experience is Open-Dimensional

Because we are unagitated within, there is no object to seek within.

Since there is no attachment to an object, there is no object to seek as a support.

With the compassion which does not arise, does not cease, and is selfless,

Betng-for-others is always available. It does not need to be brought about.

Therefore, examine this present mindful awareness internally, externally, and in between. First, where does it come from? Where does it rest now? Finally, where does it go? Can you determine its color or shape? Wherever this awareness is present, is it an object which appears externally? Is it one of the psychological constituents of a person? Does it exist somewhere in between? Since you have not found this awareness by examining and analyzing what appears externally or internally, you ought to conclude that even the ten essential aspects of tantra are also not found upon inquiry. When you investigate whether perspective, meditation, commitment, charismatic activity, mandala, empowerment, stages of cultivation, paths to traverse, obstacles to purify, pristine awarenesses, or buddha activity exist in their own right or are founded on something else and do not find any of these to exist in reality, this is known as The great transcendent nonmeditation, the real significance of the ten primordially pure aspects of tantra.

[Because my creativity is beyond all affirmation and negation,]

I determine all events and meanings.

Because no objects exist which are not me,

You are beyond perspective or meditation.

Because there does not exist any protection other than me,

You are beyond charismatic activity to be sought.

Because there is no state other than me,

You are beyond stages to cultivate.

Because in me there are, from the beginning, no obstacles,

You are beyond all obstacles; self-arising pristine awareness just is.

Because I am unborn reality itself,

You are beyond concepts of reality; subtle reality just is.

Because there is nowhere to go apart from me,

One is beyond paths to traverse.

[Because all buddhas, sentient beings, appearances,

Existences, environments, and inhabitants]

Arise from the quintessential state of pure and total presence,

One is beyond duality.

Because self-arising pristine awareness is already established,

One is beyond justifying it; the transmission of this great teaching provides a direct entry into understanding.

Because all phenomena do not exist apart from me,

One is beyond duality. I fashion everything.

According to the capacities of the individual, this will be recognized in three, five, or eleven days.

Accustoming Yourself to the Perspective

After having become certain by means of this perspective, which is based on the absence of any partiality in the pure fact of awareness, begin by relaxing your body and mind in a solitary place. Abandon fear and haste. Seated in the seven-point meditation posture of Vairocana, having been instructed by the master, relax in the ongoing state of complete self-settledness without hope, fear, contrivance, or addition. This is majestic utter samenessthat pure fact of being where mind and what appears are primordially pure. This itself is the deep experience of the inconceivable, fundamental dimension of reality.

Listen, great being, understand in this way:

The way things appear are one in their pure fact of being.

Do not make any corrections here.

This king, uncontrived sameness,

Is the conceptless deep experience of the fundamental dimension of reality.

Simply stay with that.

Thus you should let the mind, which is present right now, be in this total sameness of primordial purity that is like the sky and is free of any effort of body, speech, or mind. Relax the mind-in-that-naked state of presence which exists when you are not caught up in whatever objects may appear. Then there arises, without any intellectual elaboration, an ongoing lucidity which is not caught up in any appearances or concepts. This is the deep experience of creativity, the primordial freedom of mind itself.

Listen, vajra being, now practice correctly.

When meditating on pure, unborn reality

What appears is neither concretized nor latched onto.

Because what appears never becomes what it seems to be and is intrinsically free,

By realizing how things are you are freed without having to meditate on emptiness.

This is the deep experience of self-originating clear light.

In this bliss which, in its very being, is free from concepts

There is nothing to objectify, seek, or contrive with body, speech, or mind.

There is nothing to focus on or characterize.

just relax in the reality of this blissful self-generating pristine awareness.

This is the deep experience of self-originating clear light.

This is the activity, in its deepest sense, of the majestic creativity which fashions everything.

Settle into this uncontrived, stainless intrinsic clarity for as long as possible. Whatever thought arises in this dimension should be looked at nakedly. Rest there. By being right there, that thought, without having to be eliminated, is released. Remaining with that state of contemplation, the thoughts release themselves right away like a drawing on water.

In the uncontrived state of the victorious ones,

Whatever mental states and thought processes arise never become what they seem to be.

If you know that this is the situation

You are free from all notions about striving.


All the movements of mental activity whatsoever

Do not distract you from the unborn dimension.

Know that whatever thoughts arise are meditation,

Even when not meditating, you will not be distracted. ä_æ

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