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By Herbert Guenther

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The conviction that the completeness of Being is not some thing or idea that can be imaged objectively, that in it all intellectual constructs have come to an end, and that it lies beyond the scope of the rational intellect] [1. An individual's Dasein is not understood by the nine "spiritual" pursuits rooted in the rational intellect of their followers 1 [a. An individual's Dasein whose substance is the individual's supraconscious ecstatic intensity is not something that must be"fixed" (simply because it) has never been vitiatedj15 4 Thinking's thinking that is inexpressible by words of mouth, complete since time before time, and (vast like) the sky's immensity With nothing before it to enact and yet (always) acting without toil, lies beyond all the limits set up by organismic thinking 16 , Unobsessed with whatever has come-to-presence (before it), in its spontaneity roaming far and wide, this (spiralling) vortex of the supraconscious ecstatic intensity Is such that all that has' been ordered (as one's phenomenal world) 17 is "felt" to dissolve by its~lf,18 (so that) with one's gaze (lost in) the 15 beos-bslad med-pa.

65 gnyug-ma'i klong. On gnyug-ma see above note 2. 51 metaphors; (What there is) lies beyond the domain of representational thought and, hence, is not a thing that can be thought about. [B. The beholdenness 66 of life's meaning67 as an un-limiting vectorial flow68 to (its character of being) an expanding (spiralling) vortex (of sheer intensities]69 66 'gag-bsdams-pa. Literally this compound means "to stop (at) and be tied to (where one has stopped)". In a wider sense this compound attempts to convey the insight that David Michael Levin, The Opening o/Vision , 256, has expressed in the following words: To behold is to be held by what one sees.

59 The whole line is a "string of images" in which each image is of symbolic pregnance. The associative phrase rna-beos rgyal-po has already been used by Klong-chen rab-'byams-pa in the "longer" invocation, preceding this essay. "Spontaneity (and) completeness" (lhun-rdzogs) describes, as is to be expected in this context, an experience that carries with it the sense of an ontological freedom that is its spontaneity and the feeling of wholeness that is its completeness. "The core (of the whole's) ecstatic intensity" (rig-pa'i gnad) emphasizes the whole's supraconscious ecstatic intensity (rig-pa) that lets the whole come and be alive.

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