we understood them. This is perhaps the darkest and most

disturbing aspect of modern civilization—its ignorance and

repression of who we really are.


Let's say we make a complete shift. Let's say we turn away

from looking in only one direction. We have been taught to

spend our lives chasing our thoughts and projections. Even

when "mind" is talked about, what is referred to is thoughts

and emotions alone; and when our researchers study what

they imagine to be the mind, they look only at its projections.

No one ever really looks into the mind itself, the ground from

which all these expressions arise; and this has tragic consequences.

As Padmasambhava said:

Even though that which is usually called "mind" is widely

esteemed and much discussed,

Still it is not understood or it is wrongly understood or it is understood

in a one-sided manner only

Since it is not understood correctly, just as it is in itself,

There come into existence inconceivable numbers of philosophical

ideas and assertions.

Furthermore, since ordinary individuals do not understand it,

They do not recognize their own nature,

And so they continue to wander among the six destinies of rebirth

within the three worlds, and thus experience suffering.

Therefore, not understanding your own mind is a very grievous

fault. 5

How can we now turn this situation around? It is very simple.

Our minds have two positions: looking out and looking in.

Let us now look in.

The difference that this slight change in orientation could

make is enormous, and might even reverse those disasters that

threaten the world. When a much larger number of people

know the nature of their minds, they'll know also the glorious

nature of the world they are in, and struggle urgently and

bravely to preserve it. It's interesting that the word for "Buddhist"

in Tibetan is nangpa. It means "inside-er": someone who

seeks the truth not outside, but within the nature of mind. All

the teachings and training in Buddhism are aimed at that one

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