There ' co these St2temeo c. And what remains after desire no longer directs his body, speech and mind? But to identify a living eastern tradition that teaches the techniques of awareness and mastery that I desired Vias one thing; to gain access to the tradition, find a teacher, and obtain initiation was another. The sceptic must make the commitment himself and discover experientially the nature of' magic. It can only be the absolute element of being. Ordinary devonond found in the teaching, er '1 to perceive the true an pro 'their meditation t h ey henomena In h. After initiation th practice of maintaining constant union with him is the e.
The Indian story of one of the great Uffad sitarists of an earlier generation, whose instrument burst into flame during a perfect rendition of a fire raga, is explained in terms of the uHad's ability to reproduce the sound of the seed-syllable of the element fire precisely, so creating fire itself. Dzogchen practice brings us into direct communion with the subtlemost nature of our experience, the unity of samsara in nirvana as experienced within our own consciousness. For myself tions of the nature 0 f zo c. If you want to attain 0 non-action, rest in naked Knowledge free of dualistic grasPin:. How is it that so many of us identify immediately with the events of Sakyamuni's life? The level of the great assembly of sacred letter wheels: this ~s spontaneous accomplishment as a great assembly of expenent! Albany: Stare Uni ersicy ofN w York, 1985.
Recall their talent and success th ' I Y others ar. I00k d'trecdy at its yo u deslre allow desire to anse, maners, t the greedy and lustful self. When the spirit is hostile and the proximity of the insight that can destroy it excites it and it host to aggressive behaviour towards the bearer of the awarene s, the Dzokchenpa- the warrior- is fo rced to engage the enemy with its host as its protector and agent. I:: thjs preliminary work in the lower vehicles and prove unw~rt~Y'. How ridiculous to expect to find primal awareness and emptiness after you have suppressed passion! T his imm diacy lti t c. Flight of the Garuda conveys the heart advice of one of the most beloved nonsectarian masters of Tibet. The discovery of his principal treasure-trove was attended by ~azi~g vis~ons.
Buddhists of all stripes, including practitioners of Zen and Vipassana, will find ample sustenance in these lyrical explications of the Dzogchen view. It is imperati that v take great care in selecting the equivalent of th s t rn1 in Engli h. But there is no ignoring his conviction that sound is intimately related to the realm of form and has the power to affect it. Sustam the expenence 0 t e appearances are b radiance and 1 dge where there is no duality between state 0 f Kn owe. Complete and perfect recognition 23 is initiation itself. Clearly understandin g these two d efi nitions you will intuitively recognize samsara and nirvana as pure-lands of the three exi tenri~ modes.
It i awarene of sameness because it is all-pervasive. We know the clear li g toY. But a Lama whose vision is always a Buddh fi Id ;;arked thar the lesson of impermanence taught by the C~i~:se Ar d Guards, the truth o~ suffering taught by the People's Liberation ed ~y, not to ~orget the Instruction on karmic retribution inculcat. Phyag rgya chen po, ~ahamudra' d:;:~ P. I e In a st ate of non-meditation. Afte~ obtaining our desires we suffer the pride of possession; we suffer Jealousy if someone else has what we want or omethinobetter than we have.
The Adamantine Veh icle, the Vajrayana Th ere arc three. T he magic of shape-shifci~g and healing has already been mentioned. See Jamgon Kongtrul Kunkhyen Longchenpa Kun mkhyen kLong chen pal. Recognition o~ the emotL~nal con. Several passages in The Flight of the Garuda are well worth reading for anyone looking to integrate Dzogchen into their meditation or everyday life. In sleep our senses are interiorized in dream.
The early work of D r H. H e was a scion of the Pang family. If you understand this, then you kn ow that the entire universe of phenomena and noumena and th e energy that an imates it is and has been from the beginning, th e ' spontaneously originated mandala lO8 of the three modes of being, and that it i futile to look for the pure-lands of the three modes anywhere else. The Flight of the Garuda mentIons only the greatest evIl, whIch is identification with the vast psychic power released at the end of the process, creating a malicious demonic force. There is a dialectic 10 Dzokchen thought, difficult to catch and all concepts an al pe, t hat is effective in detaching the mind from. In the tantric view the alphabet is n o t m erely a mechanical aid to speech and memory.
In the past it was not thought anomalous in Hindu Tantra that sadhus should be formed into a fighting force, and indeed specific sadhu orders became the martial protectors of sanatanam dharam in the face of Muslim aggression. F lr fll , undast:tlldin h kindn of m n Rimp he. T he magic of the mahaslddhas, such as materialization, walking through rock, speed-walking, alchemical preparation of the elixir of deathlessness, raising the dead and so forth, ambiguous statements that must be interpreted on two levels is attained at the end of the path. Insofar as my understanding is imperfect the result is partial and unorthodox. On the mental level the discipline is the same: the s~madhi of universal identity is not attained by mental discrimination of any kind. But the twelve-year sadhana the Indian siddha Naropa practised before his Guru Tilopa decided the time was ripe for his initiation, for instance, was as significant a part of his training as the post-initiation period. However, in a state of ignorance, how do we meditate with detachment? In the realm of compassionate reflexive action he is Guru Rimpoche; his vajra-sceptre, unfailing compassion; and his bell, penetrating insight into the nature of all situations as emptiness; and so forth.
It is the Dzokchenpa Bodhisattva's role to exorcise such spirits: his kind alone in society possesses the skilful means. Certainly, on any level of Buddhism other than the Inner Tantra the concept would be inimical to the basic precept of ahirhsti nonviolence ; but in the Inner Tantra it has some validity. So it was not only the attraction of the metaphysics, the aesthetics and the theory of meditation that brought many of us to the Lamas, but also their good humour and a demonstrable power and high awareness all fired in the crucible of vast suffering. Certainly, insofar as grammar and patterns of meanings reflect mind's intrinsic psychological structure, its habits of perception and its levels of awareness, the Dzokchen vision would ideally require a new form of language. The Starting Point: Ignorance To avoid the unnecessary obstacles that the ego will erect when it is asked to accept its own ignorance as the starting point, ignorance must be clearly defined.
Guru Chowong's vision of his spiritual father, demonstrating his dear vi ionary capacity is also germarIe to our text. In fact, there is little compromise with the statement that the goal is beyond the intellect to comprehend- it is inexpressible. Dualistic perception, ignorant perception, is the tendency to objectify the form of the sensory stimulus due to attachment to it. Into each of the six realms he projects emanations to transform the different beings, and the ultimate purpose of all those beings is served as in a dream. The Flight ofthe Garuda, written by Shabkar Lama in the nineteenth century, comprises a series of twenty-three songs designed to inspire and instruct the yogin practising Dzokchen trekcho meditation.