So the five negative emotions arise as the direct result of our

not recognizing their true nature. When truly recognized, they

are purified and liberated, and arise themselves as none other

than the display of the five wisdoms.

In the bardo of dharmata, when you fail to recognize the

brilliant lights of these wisdoms, then self-grasping enters your

"perception," just as, one master says, a person who is seriously

ill with a high fever will begin to hallucinate and see all

kinds of delusions. So, for example, if you fail to recognize the

red, ruby light of the wisdom of discernment, it arises as fire,

for it is the pure essence of the fire element; if you fail to recognize

the true nature of the golden radiance of the equalizing

wisdom, then it arises as the element earth, because it is the

pure essence of the earth element; and so on.

This is how, when self-grasping enters into the "perception"

of the appearances of the bardo of dharmata, they are transformed,

you could almost say solidified, through that into the

various bases of delusion of samsara.

One Dzogchen master uses the example of ice and water

to show how this lack of recognition and self-grasping unfold:

Water is usually liquid, an element with wonderful qualities,

that purifies and quenches thirst. But when it freezes, it solidifies

into ice. In a similar way, whenever self-grasping arises it

solidifies both our inner experience and the way we perceive

the world around us. Yet just as in the heat of the sun ice will

melt into water, so in the light of recognition, our unbound

wisdom nature is revealed.

Now we can see exactly how, after the dawning of the

Ground Luminosity and the bardo of dharmata, samsara

actually arises as a result of two successive failures to recognize

the essential nature of mind. In the first the Ground

Luminosity, the ground of the nature of mind, is not recognized;

if it had been, liberation would have been attained. In

the second the energy nature of the nature of mind manifests,

and a second chance for liberation presents itself; if

that is not recognized, arising negative emotions start to

solidify into different false perceptions, which together go on

to create the illusory realms we call samsara, and which

imprison us in the cycle of birth and death. The whole of

spiritual practice, then, is dedicated to directly reversing what

I would call this progress of ignorance, and so of de-creating,

de-solidifying those interlinked and interdependent false perceptions

that have led to our entrapment in the illusory reality

of our own invention.

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