Friday, September 21, 2012

CHAINS OF LIGHT ... (rdo rje lug gu rgyud)

**************************

Click Here to View the Main Index

**************************


**************************





Vajra chains – “Indestructible chains of light, reality or awareness”. It is described as strings of connected Thigle that make up the various forms of so-called ‘external’ objects of reality. According to the Buddha Brats expression of Dzogchen, the exact form and experience of the Vajra Chains may differ from person to person depending on their cultural or personal predilection. For example, Adamas experiences them as a combination of DNA-like structures with some type of runes embedded in them. For Anri it takes on the form of cellular structures similar to that of plants, animals or people. It is uncertain at this point whether the Vajra chains stay the same in appearance to each person, or whether it evolves with time and increased insight. Once again it is imperative to remember that everything seen as ‘out there’ is merely a projection of the ‘self’ onto the screen of space so the Vajra chains are in essence a visual experience of ones own true Natural State. Compare to Thigle, Dakini, Thogal and Natural State.
http://www.buddhabrats.com/glossary/vajra-chains


Thogal – Translates as “direct crossing” or “leap over”. It comprises of the final stage practice in Dzogchen in order to ‘attain’ the Body of Light, although in actual fact it is ones true body and one is merely dissolving that which obscures it. Practices include sun and sky gazing, staring into the Vajra chains, various yogic postures and the Six Lamps of Awareness. In short, it mostly involves literally integrating the universe ‘out there’ with ones consciousness. Realizing that it is all made up of dancing light and that it is in fact your very self, one eventually (re)turns into light, able to take on any form at any time and go anywhere. Thogal teachings can seem to be very hard to find though one tends to find it when one is ready to recognize it for what it is.Compare Thigle and Body of Light.


In the following quotation of Pettit (1999: p. 80), 'mantric syllables' are bija, and the 'buddha paradises' are Pure land:

"In the four visions of all-surpassing realization gnosis manifests spontaneously as visions of spheres of light containing mantric syllables and images of buddhas, "vajra chains" (rdo rje lug gu rgyud), and buddha paradises (zhing khams). After these visions reach the limit of diversity and completeness, all appearances recede in the ground of reality (dharmatã, chos nyid), and the perfection of the three buddha bodies is attained [trikaya]."


Pettit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Boston: Wisdom Publications. ISBN 0-86171-157-2, p.80


Vajra Chain


rdo rje lu gu - vajra chains, the essential manifestation of the primordial state of rigpa, awareness as expanse of reality manifesting in the form of spheres of light [JV]

rdo rje lu gu rgyud - vajra chain, indestructible chains of light [JV]

rdo rje lu gu rgyud - vajra chains; chains of indestructible reality [RY]

rig mdangs rdo rje lu gu rgyud - Syn {shes rab rang byung gi sgron ma} vajra chain of awareness-display [RY]

rig mdangs rdo rje lu gu rgyud - vajra chain of awareness-display [JV]

rig pa rdo rje lu gu rgyud - the vajra chains of awareness, vajra continuum of intrinsic awareness [RY]

rig pa rdo rje lu gu rgyud kyi snang ba - the visions of the vajra chains of awareness [RY]

rig pa rdo rje'i lu gu rgyud - vajra chains of awareness [RY]

rig pa rang grol gyi rgyud - Tantra of Self-liberated Awareness. This scripture teaches how awareness is uncreated but is liberated by itself, how to control appearances, to grow familiar with the vajra chain, and to naturally free all of samsara and nirvana [RY]

rig rtsal rdo rje lu gu rgyud - vajra chains of awareness-display, vajra continuum of dynamic energy of intrinsic awareness [RY]

lu gu rgyud - chains, "string of lambs". continuum; interlinking (manner); {rdo rje} + chains [RY]

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

BASIC GOODNESS ... (kunshi ngangluk kyi gewa)

**************************

Click Here to View the Main Index

**************************

BASIC GOODNESS...(kunshi ngangluk kyi gewa)..."Every human being has a basic nature of goodness, which is undiluted and unconfused. That goodness contains tremendous gentleness and appreciation...we have an actual connection to reality that can wake us up." (Trungpa:1984..Pg 31)

...In Bon Dzogchen it is stated that all of reality is pervaded by a transcendent principle called "All Good". It has a male aspect called Kuntu Sangpo and a female aspect, Kungtu Sangmo, and is a "universal reality of dynamic potentiality".(Powers: 1990 p.440)

...Pictorial descriptions and information on the Tibetan deity Kuntu Sangpo ("All Good") as appears in the recent book by Per Kvaerne, "The Bon Religion of Tibet" (Shambhala Publications, 1996)

...gdod nas bzang ba: basic goodness....
gdod nas dag-pa - primordially pure
gdod nas: primordial, original, basic, from the very beginning
...thog ma'i: primal, original, basic, first
gdod-ma'i gzhi - the Primordial Base

......."Training yourself to be a warrior is learning to rest in basic goodness, rest in a complete state of simplicity." (Trungpa: 1984..pg 70)

...."In Shinto, the essence of all beings is regarded as being good, and evil is thought as being un-essential and temporary. It is thought that by harae (purification ceremonies), all things can and must be changed to good."
..(Jinja:1958..pg 28)

...."The Mithraic restoration of original goodness through 'den' (the Old Iranian word for wisdom). ..(Campbell: 1968..pg 120)

..."If the cosmic man joins in himself the highest power of the essence (xvarr) of sovereignty (sahr)[GE SAHR?] with the highest power of the essence of the Good..." (Campbell: 1968...pg 107)...

Kun tu bzang-po - Samantabhadra (name of the Primordial Buddha)
Kuntu bzang-mo Samantabhadri (name of the Primordial Wisdom)
kun-khyab all-pervading
kun-mkhyen - omniscient, all-knowing
kun tu snang-ba'i ting-nge-' dzin - the samadhi or state of contemplation which illuminates everything
kun brtag ma rig-pa - the ignorance which conceptualizes everything
Kun-byed rgyal-po - the king who creates everything
kun-rdzob - relative
kun-rdzob bden-pa - Relative Truth
kun-gzhi - the basis of everything, alaya
kun-gzhi rnam-shes - the store consciousness, alaya-vijñana
kun-bzang dgongs-pa - the Primordial State of Samantabhadra

Plato describes "The Form of the Good" (τοῦ ἀγαθοῦ ἰδέαν) in his dialogue, the Republic, speaking through the character of Socrates. The Sun is described in a simile as the child or offspring (ἔκγονος ekgonos) of the Form of the Good (508c-509a), in that, like the sun which makes physical objects visible and generates life on earth, the Good makes all other universals intelligible, and in some sense provides being to all other Forms, though the Good itself exceeds being. It is an absolute measure of justice. Plato also explains his theory of justice in the Republic, in relation to his conception of a city in speech, both of which necessitate rule of the rational mind; in other words, philosopher-kings, who can grasp the Form of the Good.
Plato writes that the Form (or Idea) of the Good is the ultimate object of knowledge, although it is not knowledge itself, and from the Good, things that are just gain their usefulness and value. Humans are compelled to pursue the good, but no one can hope to do this successfully without philosophical reasoning. According to Plato, true knowledge is conversant, not about those material objects and imperfect intelligences which we meet within our daily interactions with all mankind, but rather it investigates the nature of those purer and more perfect patterns which are the models after which all created beings are formed.
Plato supposes these perfect types to exist from all eternity and calls them the Forms or Ideas. As these Forms cannot be perceived by human senses, whatever knowledge we attain of the Forms must be seen through the mind's eye (cf. Parmenides 132a), while ideas derived from the concrete world of flux are ultimately unsatisfactory and uncertain (see the Theaetetus). He maintains that degree of skepticism which denies all permanent authority to the evidence of sense.
In essence, Plato suggests that justice, truth, equality, beauty, and many others ultimately derive from the Form of the Good. Aristotle was critical of the Forms of Good, and discussed it several times in both of his major surviving ethical works, the Eudemian and Nicomachean Ethics.

Basic goodness, sometimes called Buddha Nature or Natural Wakefulness, is something all beings possess. A basic state of being that does not need to be changed at all. Basic goodness is the mind’s natural capacity for awakeness, an inherent OK-ness, beauty, compassion, and wisdom.

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

SIX LAMPS ... (sgron-ma drug)

**************************

Click Here to View the Main Index

**************************

sgron-ma drug - the 6 lamps (aspects of light in Thodgal)

'phro-ba - to emanate, to project, to diffuse, to proliferate

sgra 'od zer - sounds, lights, and rays

dkar cha - white essence

dkar lam - whiteness experience

dkar 'jam rtsa'i sgron-ma - the lamp of the smooth white nerve 

**************************

SIX LAMPS......"Everything that arises as manifest phenomena, consisting of sounds, lights, and rays (sgra 'od zer gsum), whether as pure vision or as impure karmic vision, is part of one's own potentiality (rang rtsal), the manifesting of the energy of one's intrinsic Awareness (rig-pa'i rtsal) in external space (phyi dbyings). This energy, in the form of light, originates in the physical heart (tsit ta)of the individual. From the interior space within the heart this inner light (nang 'od, Sanskrit: antarayotih) proceeds upward through a translucent channel called the Kati, or smooth white nerve (dkar 'jam stsa) and then exits the body by way of the gateway of the physical eyes....This internal luminosity, projected outside the heart, manifests in external space as something apparently real and substantial, like a cinema show projected onto a great screen surrounding the individual. One then becomes lost in the fascinating display of the show, as if one were caught up in a dream where everything seems objective, solid and real....The individual wanders around in circles, becoming lost in this projection....Thus one comes to live in one's projections and not in their source. This process of projection ('phro-ba) is described in terms of SIX LAMPS or lights (sgron-ma drug): 1. Lamp of the dimension of Awareness (rigpe dbyings kyi sgron-ma) 2. Lamp of the flesh-like heart (tsit ta sha'i sgron-ma) 3. Lamp of the smooth white nerve (dkar 'jam stsa'i sgron ma) 4. Lamp of the water (globelike eye) that lassos everything at a distance (rgyang zhags chu'i sgron-ma) 5. Lamp of the empty tiny spheres of light (thig-le stong-pa'i sgron-ma) 6. Lamp of self-originated wisdom (shes-rab rang-byung gi sgron-ma) From: The Second Statement of Garab Dorje...."In the state of immediate Awareness one directly discovers that all of one's final visions (the tiny spheres of rainbow light) are actually arising from within oneself."......John Myrdhin Reynolds....'The Golden Letters'....Page 157

thig-le stong-pa'i sgron-ma - the lamp of the empty spheres

**************************

**************************

Lhündrub Tögal is a Dzogchen term and practice which holds the semantic field "leaping over", "direct crossing" and "direct approach". The Menngagde or 'Instruction Class' of Dzogchen teachings are, for instruction, divided into two indivisible aspects:

Kadag Trekchö and Tögal (thod rgal). The practice of Trekcho is the basis for the practice of Tögal.

Tögal is the practice of "the six lamps" which constitute the preliminaries and the main practice.

The preliminaries constitute the practice of separating samsara and nirvana, "djungne-drosom".

The term 'lamp' connotes something that dispels darkness and refers to the illuminating quality of the practitioner's basic nature.

This lamp has six aspects:
the abiding lamp of the ground
the citta flesh lamp
the smooth white channel lamp
the distant lasso water lamp
the pure lamp of the expanse
the bardo lamp of time

Wikipedia

**************************

A VIEW FROM THE HEART

Purifying Your Vision Through the Practice of the Six Lamps
Annual Summer Retreat With Honored Guest H.H. Lungtok Tenpai Nyima Rinpoche and Geshe Tenzin Wangyal Rinpoche

Please join us for this very special occasion. His Holiness Lungtok Tenpai Nyima Rinpoche will honor us by beginning our retreat with three precious days of initiations and transmissions. Immediately thereafter Geshe Tenzin Wangyal Rinpoche will offer teachings of the Six Lamps from the Oral Transmission of Zhang Zhung, the most important cycle of dzogchen teachings in the Bon Buddhist tradition of Tibet.

**************************

The second aspect to the Togel practice, the six lamps, the main part of the Togel practice. The six lamps are the training or familiarization to achieve liberation at the time of death in the bardo of dharmata. Through the familiarization with these practices in this lifetime the present bardo, the practitioner with the ability of some recognition of his or her minds nature, can gain the ability not to be overwhelmed by the appearances during the bardo of dying. This recognition is what is known as the merging of the luminosity of mother and child; their previous recognition will mix with their identification of it. The mother is the luminosity of the ground which is recognized and the child is the experience of dharmata which one previously cultivated.
Namo Buddha Publications © Thrangu Rinpoche

**************************

Younge Khachab Rinpoche

Dzogchen Togal Retreat

The Rime Shedrub Ling-Seattle sangha is inviting Rinpoche to continue teaching Vimalamitra's Instructions on The Six Lamps. These teachings are the essence of the Vima Nyingtik, which differs from the common 4 or 6 Lamps of Togal practice. Vimalamitra's Instructions reflect his own experience on the base of Trekcho and Togal. They also contains detailed instructions on Space and Primordial Wisdom. Thus, it is of great benefit to both new and experienced Dzogchen practitioners. Most importantly, Rinpoche will lend to the teachings his own personal experience, understanding and practical meditative techniques. Rinpoche will be spending more time on practice instruction during this retreat including instruction on working with the channels, winds and drops.

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

FOURTH MOMENT

**************************

Click Here to View the Main Index

**************************

**************************

The following discussion took place during a translation meeting on The Rain of Wisdom at the 1979 Vajradhatu Seminary. Present at the meeting were the Vidyadhara (VCTR), Robin Kornman (RK), Jud Levinson (JL), Larry Mermelstein (LM), John Rockwell (JR), and Scott Wellenbach (SW). This edited transcript represents only a fraction of the entire discussion, which will appear soon on the Nalanda Translation Committee's website under Translation Offerings.

VCTR: That is why it is called the "fourth moment beyond the three." It is so minute. It is subtle and vajra, like the middle of space.
JL: Therefore it is outside of time.
VCTR: Yes.
JL: Therefore there is no karma.
VCTR: Yes.
LM: Since coemergence occurs before the luminous alaya, could the result or footprint of coemergence tie into the experience of that alaya? It comes after you have coemerged, but you notice it somewhat after the fact. There is some dropping of fixation, but it is not complete, since there is still some samsaric mind.

**************************

.....In Australian Aboriginal mythology, The Dreaming or Altjeringa (also called the Dreamtime) is a sacred 'once upon a time' in which ancestral Totemic Spirit Beings formed The Creation.

Fred Alan Wolf opens chapter nine of The Dreaming Universe (1994) entitled The Dreamtime with a quote from The Last Wave, a film by Peter Weir: Aboriginals believe in two forms of time; two parallel streams of activity. One is the daily objective activity, the other is an infinite spiritual cycle called the "dreamtime", more real than reality itself. Whatever happens in the dreamtime establishes the values, symbols, and laws of Aboriginal society. It was believed that some people of unusual spiritual powers had contact with the dreamtime

**************************

The Tibetan Yogas of Dream and Sleep - Tenzin Wangyal Rinpoche

"If we cannot carry our practice into sleep," Tenzin Wangyal Rinpoche writes, "if we lose ourselves every night, what chance do we have to be aware when death comes? Look to your experience in dreams to know how you will fare in death. Look to your experience of sleep to discover whether or not you are truly awake." The yogas of dream and sleep are used in the Bon and Buddhist traditions of Tibet to attain liberation. Included are detailed instructions for the dream yoga including foundational practices done during the day. Dream practices are followed by sleep yoga, also known as the yoga of clear light. It is considered a more advanced practice to stay aware during deep sleep. Most Westerners do not even entertain this as a possibility.

**************************

In the secret teachings of ancient Tibet, the dream state is known as "Fourth Time", a malleable realm where the past, present, and future meet.

**************************

Düsum Khyenpa ..... (1110 – 1193) was the 1st Gyalwa Karmapa, head of the Karma Kagyu (ka rma bka’ brgyud) school of Tibetan Buddhism. Düsum Khyenpa literally means "Knower of the Three times" (or past, present and future). It was given to him to refer to knowledge of the three forms of time he gained at enlightenment including the "timeless time" of enlightened awareness.

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

Cosmic Mirror

**************************

Click Here to View the Main Index

**************************

"The quality of the cosmic mirror is that it is unconditioned, vast open space....free from any bias...willing to reflect anything." (Trungpa: 1984, pps 100, 174)...."

In whatever he does, the master warrior guides the minds of his students into the visionary mind of the Rigden Kings, the space of the cosmic mirror." (Trungpa: 1984..pg 179)...."

In the realm of the cosmic mirror, clinging to concept or doubt has never been heard of." (Trungpa: 1984..pg 179)....

me long: mirror, looking glass....shel: mirror, crystal, crystaline....pra se na: oracular mirror....pra: mirror divination...kun gsal: sky, sun, mirror,that which is fully clear...kun mthong: mirror....

"In Dzogchen, Rigpa is the mirror of awareness held up to things so that everywhere, under all circumstances, in each event that occurs, there exists this self-recognition. This is like the net of Indra made of chains of linked mirrors, where every mirror reflects every other mirror." (Reynolds: 1996..pg 152)....

"A slightly flawed cosmic mirror allows the universe to exist: The existence of the universe comes from a flaw in a symmetry exhibited by a 'universal mirror' called the CP mirror, [and then lost me in a discussion of matter and anti-matter]." (Article in Scientific American: Feb 1988)...

"The son (Bu) is the unobscured, self-clear essence of the empty nature of the non-grasping mind. If we know this mind, this mirror of awareness, all nirvanic qualities reflect or manifest in it. It is called the mirror-like wisdom." (Wangyal: 1993..pg 125)...

The nature of the mind is like a mirror with 5 different powers: vastness, detail, unbiased, unconfused, all-accomplishing. (Sogyal: 1992..pg 153)....

The original state of being can be likened to a primordial, or cosmic mirror. by primordial we mean unconditioned, not caused by any circumstances. Something primordial is not a reaction for or against any situation. All conditionality comes from unconditionally. Anything that is made has to come from what was unmade, to begin with. If something is conditioned, it has been created or formed. In the English language, we speak of formulating ideas or plans, or we may say, "How should we form our organization?" or we may talk bout the formation of a cloud. In contrast to that, the unconditioned is free from being formed, free from creation. This unconditioned state is likened to a primordial mirror because, like a mirror, it is willing to reflect anything, from the gross level up to the refined level, and it still remains as it is. The basic frame of reference of the cosmic mirror is quite vast, and it is free from any bias: kill or cure, hope or fear.

The way to look back and experience the state of being of the cosmic mirror is simply to relax. In this case relaxation is quite different from the setting-sun idea of flopping or taking time off, entertaining yourself with a good vacation. Relaxation here refers to relaxing the mind, letting go of the anxiety and concepts and depression that normally bind you. The way to relax, or rest the mind in nowness, is through the practices of meditation. In Part One, it was discussed how the practiced of meditation is connected to renouncing small-mindedness and personal territory. In meditation you are neither "for" nor "against" your experience. That is, you don't praise some thoughts and condemn others, but you take an unbiased approach. You let things be as they are, without judgment, and in that way you yourself learn to be, to express your existence directly nonconceptually. That is the ideal state of relaxation, which allows you to experience the nowness of the cosmic mirror. In fact it is already the experience of the cosmic mirror.

If you are able to relax - relax to a cloud by looking at it, relax to a drop of rain and experience its genuineness - you can see the unconditionality of reality, which remains very simply in things as they are, very simply. When you are able to look at things without saying, "This is for me or against me," "I can go along with this," or "I cannot go along with this," then you are experiencing the state of being of the cosmic mirror, the wisdom of the cosmic mirror. You may see a fly buzzing; you may see a snowflake; you may see ripples of water; you may see a black widow spider. You may see anything, but you can actually look at all of those things with simple and ordinary, but appreciative perception.

Your experience a vast realm of perceptions unfolding. There is unlimited sound, unlimited sight, unlimited taste, unlimited feeling and so on. The realm of perception is limitless, so limitless that perception itself is primordial, unthinkable, beyond thought. There are so many perceptions that they are beyond imagination. There are a vast number of sounds. There are sounds that you have never heard. There are sights and colors that you have never seen. There are feelings that you have never experienced before. There are endless fields of perception.

**************************

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

CRYSTAL... (khar skong)

**************************

Click Here to View the Main Index

**************************

CRYSTAL...('khar skong: crystal) (chu shel:crystal) (ja shel: rainbow crystal) (dwangs shel: crystal clear) (phawong longbu: cube shaped crystal) (shel dkar rdzong:The White Crystal Castle) (sing nge ba: crystal clear, luminosity)...

"The manifestation of phenomenon is like the sunlight being refracted through a clear crystal which then appears as rainbows on the walls of the room." (Reynolds: 1996..pg 149)...

"A crystal is naked and translucent; in the same way, primordial awareness is bare of any conceptual thoughts, and internal and external experiences are transparent to the observing primordial awareness." (Wangyal: 1993...pg 129)....

"Shenlha Wokar...the colour of his body is like the essence of crystal. His ornaments, attire, and palace are adorned by crystal light." (Kvaerne: 1996)...

."Padmasambhava used a small crystal drum." (Kohn: 1971..pg 390)...

"In the Mithraic tradition of ancient Persia, the sky was formed of a transparent crystalline substance." (Campbell: 1968..pg 94)...

"You might want to know why it is that lowering your gaze pacifies thoughts. The reason is most clearly explained in Dzogchen commentaries, where it is explained that there is a physical connection between the channels or nerves of the eyes and the channel of the heart. The channel that goes from the heart to the eyes is called the "crystal kati channel". Because of the physical connection between the eyes and the heart, there is a particularly intimate connection - if one considers all the various sense organs - between the eyes and conceptual thought. Therefore, your eyes in a sense are the gates for conceptual thought, as well as for visual perception. This is also why, in the practice of Dzogchen itself, when working with the visions of the forty-two peaceful and fifty-eight wrathful deities, these visions can arise in the first place."

The channel that goes from the heart to the eyes is called the "crystal kati channel".........this seems to be the key to the whole thing.........."Discovering drala is indeed to establish ties to your world, so that each perception becomes unique. It is to see with the heart, so that what is invisible to the eye becomes visible as the living magic of reality." (Trungpa: 1984..pg 105)......"Inner luminosity originates in the heart and passes through two channels that connect the empty space of the heart with the external empty space of the sky through the eyes." (Wangyal:1993..pg 119)..."The clear light has abided in the heart of the individual from the very beginning. The heart (tsit ta) may be compared to a magic lantern, an early type of cinema projector." (Reynolds:1996..pg 151)....srog: life force, heart, soul...yang zhun snying thig: refined heart essence...zhe: heart, mind...tsit ta: heart, mind...thugs ka: heart center...kun spyod mtshungs mo: sweetheart...."The white pure light of the space element gives rise to the mind and the heart channels. The life process begins from the heart." (Wangyal: 1993..pg 145)..."Basic Goodness is very closely connected to the idea of bodhicitta (awakened heart) in the Buddhist tradition. Awakened heart comes from being willing to face your state of mind...to connect with your heart, fully and totally." (Trungpa: 1984..pg 44)..."In the center of the precious palace of the spiritual heart there are five mystic juices. In their center is the 'Bon essence' a mass of light." (Hoffman: 1975..pg 111)....

."In Shinto, the expressions: 'akaki kokoro: heart shining brightly like the sun'...'kiyoki kokoro: pure heart clear as a white jewell'...'"naoki kokoro: heart lovely and without wrong inclinations'...(Jinja: 1958..pg 31)....

."Gurdjieff also found from the Sufi mastes that knowledge of the wheel of time could be understood through many modalities of perception

G.I. Gurdjieff described the nature of conscious being as crystalline in form, and as such spoke of the process of self-development as a series of crystallizations, which are, in this respect, identical to Deleuze's conceptualization of the formation of plateaus of thought (within the individual) through assemblage. These assemblages are in some respects conscious, and in some respects are due to accident.

Although there was no daylight for these nine, they rejoiced in the luminous realm of inner light. Although there was no night, they slept in profound, brilliant, gentle peace. Whatever deeds they performed were free from thought. Whatever actions they performed were free from confusion. Their dwelling was in the crystal mirror of the white primordial ground. There were no conventions of time: the past had not occurred; the future was not envisioned; the present was not known. It was known as the pinnacle of sacredness of the supreme time, the great wheel of time. All remained content and there was no clinging to self or other. They dwelled in the ultimate peace, great bliss, and suchness....(Golden Drop Text... 1972)

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

Authentic Presence ... (wang thang)

**************************

Click Here to View the Main Index

**************************

wang thang ........(dbang thang), “field of power” or authentic presence.

dbang - initiation, empowerment; abhisheka

dbang - 1) thob thang, power, force, might, control, potency, influence, authority, right to; 2) (CH ancient rank/ title; 3) (aabhishinytsa scatter, pour; 4) empowerment, initiation, abhisheka; 5) senses, faculty, sense [organ], mental faculty, ability, magnetizing, capacity; 6) ruler, lord, king, sovereignty; 7) [rite of] subjugation/ dominion; 8) be subject to/ ruled/ governed by/ under the control of; 8) magnetizing; 9) own

**************************

The Tibetan term: dbang thang (wang thang) Authentic Presence. "Wangthang, literally means field of power. Virtue reflected in your being, your presence. To deepen authentic presence, incorporate more space into your world."(Trungpa: 1984...P.159+)....

(Tibetan: wang thang: field of power) When you achieve some merit, therefore that begins to be reflected in your being, your presence. The cause of authentic presence is the merit you accumulate and the effect is the authentic presence itself. Inner authentic presence is connected to the realization of primordial space or egolessness. Overwhelming genuineness. Magnetizes you and commands your attention. This is not just charisma. Earn authentic presence by letting go and by giving up personal comfort and fixed mind. The abrupt and spontaneous process that brings authentic presence is raising lungta. When you look at a person who possesses authentic presence you find he has an overwhelming genuineness, which usually frightens you somewhat. It's too bold. There's something cooking, something going on. There is some sense of real trueness taking place, which feels good.

sku drung: presence...ka dag lhun grub: primordial purity and spontaneous presence...lhun grub: spontaneous presence..."Dignity has a sense of authentic presence: it has authenticity, therefore it has presence. From that authentic presence, which comes out of non-aggression and gentleness, comes action."(Trungpa: 1996..pg 101)...

The first lha, the primordial prince Peaceful White Light, rode on a divine white horse called, Ngul Ja Da O (Silver Bird Moon Light). That divine white horse was the steed, beyond the concept of animal, existing in the pinnacle of the first supreme time. Because of that he did not depart from being the manifestation of the power of the divine prince, Peaceful White LIght. He was very swift, contending with the wind's movement. He was unhindered, inseparable from the power of lightning. His tail and mane move like a white silk scarf in the sky, whistling in the wind. From each hair, many white lungta-colts, ornamented with the wings of white vultures, swirled about as if one had opened a beehive. There was the victorious sound "lungta yarkye" ("raising lungta") . The divine white horse, Ngul Ja Da O, having long ears, was uplifted. HIs forehead, of great fortune and authentic presence, was broad and expansive like the dancing ground of the warriors. The middle was adorned with the figure of a coil-of-joy, a self-existing mark, not drawn. From that came a white garuda, Single Ah, who soared and increased the masculinity of drala. From his nostril came the great cosmic wind emanating swift messengers -- greak white kinkara. His neigh possessed the eight kinds of laughter, which produced the strength of werma and increased the confidence of drala. It was lovely and unobstructed, resounding in the distance, transforming one's mind.

**************************

Tibetans have the tradition of raising up prayer flags on auspicious days, like the 3rd day of Tibetan new year celebration, 15th of Saga Dawa, and Zam-ling Chi-Sang day. The flags will remain flying once they are put up, till nature fades them away into nothingness. They are five colored pieces of cloths (square or rectangular), stringed together and hung from pole to pole on roof of houses or from tree to tree on high hills or mountains. The five colors are blue, white, red, green and yellow. These colors represent the five elements.

I remember raising Lung-Ta in our school, when we were about to face tests - final or half yearly. Those tests meant a lot for our final promotion to next higher grade. We raised Lung-Ta, so that the test be easy for us, and we get high marks. In those days, as students we had papers - pages torn from our note books as prayer flags for raising our Lung-Ta in our tests.

But what is Lung-Ta? I did not know it in any concrete terms, I just believed in the way my parents did and I raised Lung-Ta for my tests to be easy. I actually felt good after raising Lung-ta. It was an inexpressible feeling of enhanced spirit - light hearted, and uplifted, to do any thing, to play any game or sport thereafter. It raised my confidence in me.

Lung-Ta in English means Wind-Horse. In every piece of Lung-Ta flag, we notice a running Ta - horse, carrying a bunch of flaming wishful filling Norbu - jewels at the center. The Ta - horse, is our basic goodness, and the Lung - wind is the energy of our innate/basic goodness, which is strong, exuberant and brilliant. When we raise our Lung-ta, we further energize our Ta, basic goodness and it actually radiates tremendous power and energy for our life. We fell confident and good. We can, then, let go of worrying about ourselves to accommodate thoughts of benefitting others.

We see the principle of four dignities in Tag, Seng, Khyung, Drug - Tiger, Snowlion, Garuda and Dragon at the four corners of a Lung-Ta flag. The Tag represents modesty, contentment and self satisfaction while the Sengi represents freshness, youthfulness and uplifted spirit. Khyung represents daring, boldness beyond hope and fear in any situation. Drug represents the experience of fulfillment and spontaneous achievement. When we raise Lung-Ta, we realize the four dignities, which are the four pillars of our Wang-Thang.

Literal meaning of Wang-Thang is field of power. Wang means power, power that magnetizes; And thang means field. When we talk of someone’s Wang-Thang, we mean genuine love, respect, trust and confidence one commands in awe of one’s presence among others. Field of one’s power, therefore, means one’s authentic presence .

In the magnetizing field of one’s wang - power, all else is bond to fall in order, all around will enjoy the grandeur and elegance of one’s authentic presence. Raising Lung-Ta raises one’s Wang Thang, too.

**************************

Email....okarresearch@gmail.com

April 2015

John Hopkins....Northern New Mexico

**************************

ZIJI...GZHI: Primordial Base

**************************

Click Here to View the Main Index

**************************

gdod-ma'i gzhi - the Primordial Base

spyi gzhi - the universal Base

“Quintessence of the Primordial Base” (ye gzhi snying po), i.e. the primordial state of the individual.

gzhi - Base, Foundation, ground, basis

gzhi ji bzbin-pa - the Base just as it is

gzhi hyid la grol-ba - liberated into the state of the Base

gzhi dang ngo 'phrad-pa - introduced to the Base

gzhi gnas ma'i 'od gsal - the Mother Clear Light that abides as the Base 

gzlii-ma - the Base

gzhi med rtsa bral - without any base and without any source

gzhi’i 'od gsal - the Clear Light of the Base

gzhi yi ngo bo - the essence which is the Base

gzhi lam gyi 'od gsal gnyis bdyer-med - the inseparability of the Clear Lights of the Base and of the Path

gzhi lam 'bras-bu - the Base, the Path, and the Fruit

gzhir gnas - remain as the Base, abide as the Base

gzhir gnas kyi rig-pa - Awareness which abides as the Base

gzhir gnas kyi 'od gsal - the Clear Light which abides as the Base 

**************************

"GZHI........The Base......In the Dzogchen teachings, the Base (gzhi) is the state of total primordial purity (ka-dag chen-po). This state of primordial purity may, in some respects, resemble unconsciousness, but it is not at all unconsciousness as such because it is characterized by the presence of Awareness (rig-pa). It is often compared to the sky, but this is only an example, because the sky is not aware. But just as the sky is not changed by the presence of the clouds in it, so in the Base there is no change or addition in response to whatever we think or do. There is nothing new to be added to it, nor is it in need of any correction or modification (ma bcos-pa). It is naturally pure and never otherwise; that is its quality. The Natural State has never been defiled or modified by the events of Samsara. It is like a mirror which is in no way changed or modified by whatever it reflects."....The View of Dzogchen...."Bönpo Dzogchen Teachings".....Taught by Lopon Tenzin Namdak......http://www.bonromania.info/index.php?option=com_content&view=article&id=60&Itemid=70

**************************

"This state of pure and total awareness (rigpa) is the primordially pure ground of being itself (gzhi)."..(Kongtrul: 1995..pg 54)...

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

THODGYAL: "direct" (thod-rgal du)

**************************

Click Here to View the Main Index

**************************

thod-rgal / Thodgal - passing over the summit (the development of vision practice in the Dzogchen Upadesha)

**************************

"The term Thodgal (thod rgal....Sanskrit: vyuthtkrantaka)...literally means "direct" (thod-rgal du) in the sense of an immediate and instantaneous transition from one location to another, where there is no intervening interval of time. Thus some would translate it as 'leap over'...but it is much more immediate than leaping about. Also, when we say 'vision' (snang-ha) we are not talking about visualization( (dmigs-pa) which, for example is used in Tantra. Visualization is a process which involves the working of the mind. However with Trkchod we have moved into a dimension beyond the mind and with Thodgal, one continues in this direction. Rather than visualizations created by mind we are talking about an integration with vision, with whatever arises spontaneously to vision while the practiiioner is in the state of contemplation. Therefore, the master of contemplation through the practice of Thekchod is an immediate prerequisite to the practice of Thodgal...Otherwise there is the danger of becoming caught up in one's visions, becoming distracted by them and believing them to be an objective reality. It is precisely this attachment to one's impure karmic visions that got the individual caught up in samsara in the first place.......John Myrdhin Reynolds....'The Oral Traditions From Zhang-Zhung'....Page 33

**************************

Taught by Lopon Tenzin Namdak, .....Devon retreat, May 1991 .....

In the Dzogchen Upadesha teachings we have the practices of Thegchod and Thodgal. Thegchod means we enter into and continue in the state of contemplation (rig pa), the Natural State (gnas lugs). Thodgal means that while in the state of contemplation the potentiality of the Natural State (rig pa 1 rtsal) has the occasion to manifest spontaneously as vision. The medium for the manifesting of this potentiality is either sunlight total darkness or the open space of the sky.
The ultimate result of this Thodgal practice is the attaining of the Rainbow Body or Talu (ja lus).
Indeed Thodgal does possess a method for dissolving the impure physical body at the time of death or even before and then the Rainbow Body of Light manifests. But this is not a process of transforming an impure physical body into a pure Sambhogakaya. The method Proper to Dzogchen is not the path of transformation as is the case with the Tantras but the path of self liberation. So the procedure in Tantra and in Thodgal is quite different. To effect a transformation in vision and in energy Tantra employs visualization in terms of Kyerim and Dzogrim practice. We visualize ourselves in a Sambhogakaya form whether this be a peaceful or a wrathful manifestation. But in Dzogchen there is nothing to be visualized and nothing to be transformed. The visions which arise during the course of Thodgal are not visualizations. Visualization represents the work of the mind; visualizations are created by the mind. But Dzogchen is a state beyond the mind. So these visions which arise in Thodgal are not created by the mind or by unconscious karma but they are a manifestation of what is already primordially present in the Natural State. The vision is not something created by causes but it is Lhundrub (Ihun grub) or spontaneously perfected. Since the Sambhogakaya is already fully inherent in the Natural State it simply manifests. Dzogchen alone discloses our real nature;
To realize the Rainbow Body means that we have practiced Thodgal and not some other method. The visions that arise are not specifically created but appear spontaneously (Ihun grub) in the presence of secondary causes such as sunlight, total darkness, and the clear open sky. They arise spontaneously from the Natural State; no Kyerim or Dzogrim practices must be done first as preparation. All that is required is the capacity to remain with stability in the Natural State. This is called stable Thegchod. Then the Thodgal visions come automatically whether in sunlight or total darkness or in the empty sky. Gradually all the pure visions of the deities arise and these visions develop by way of four stages (snang ba bzhi) until completion. Then they all dissolve into the Natural State. Our personal reality of pure and impure vision (snang ba) dissolves into Reality (bon nyid) which is the Natural State. At the same time that our visions dissolve our physical body also dissolves because it is just one manifestation of our impure karmic vision. Our normal everyday impure vision has the same source as the Thodgal pure vision - and now both equally dissolve into their source the Natural State. There is a single Base, the Natural State, but there are two Paths - impure karmic vision and pure vision, and two Fruits or results - Samsara and Nirvana. Returning to the ultimate source then the potentiality of the Natural State manifests as a Rainbow Body, the real Rupakaya.

**************************

Excerpt from Golden Letters: The Three Statements of Garab Dorje

With regard to the Das-rjes, in each case the master in question attained the Body of Light at the time of his death, when he dissolved his physical body into the dimension of the space of the sky.

1. Tshig gsum gnad du brdreg-pa, "The Three statements That Strike the Essential Points, " of Prahevajra or Garab Dorje(dGa'-rad rdorje)

2. sGom nyams drug-pa,"The Six Meditation Experiences," of Manjushrimitra ('Jam dpal bshes-gnyen)

3. gZer-bu bdun-pa, "The Seven Important Points," of Shrisimha (dPal gyi seng-ge mgon-po)

4. bZhags-thabs bzhi, "The Four Methods for Remaining in Contemplation," of Jnanasutra (Ye-shes mdo)

**************************

From Tenzin Wangyal "This second part with its practices is very similar to the practice of Togal Even though it is not Togal it uses those methods. The means for stabilizing the mind in the experience is through the threefold training or three methods. Before you train the actual development of visions and experiences through the Dzogchen Togal practice you have to make absolutely sure that your pure awareness in the state of contemplation is a hundred per cent stable in the experience of Dzogchen Tregcho. You know that you first have to stay in pure Dzogchen contemplation perfectly without any movements or any visions at all, then Togal will be effective in integrating experiences in this very state of pure awareness or non-dual contemplation. For this development or for the purpose of gaining stability in the contemplation there is a series of three practice methods and special circumstances to be applied consecutively. These methods are related and produce gradual development; first you train in the dark, then you gaze into the sky and finally you look at the sun.

**************************

Before one can practice Thodgal, one must first purify the twofold obscurations and master the state of contemplation throught Trekchod practice, a releasing or a cutting through of all one's tensions and rigidities. If one does not first perfect Thekchod as an absolutely necessary prerequisite, then the Thodgal practice will be little better than watching a cinema show. Although one practices Thodgal not in the state of ordinary consciousness but in the state of contemplation, there is nevertheless the ever-present danger that one will become attached to the visions that arise.

Excerpt from: The Golden Letters : The Three Statements of Garab Dorje, the First Teacher of Dzogchen, Together With a Commentary Garab Dorje, John Myrdhin Reynolds (Translator)

**************************

The Heart Drops of Dharmakaya teachings were composed by Shardza Tashi Gyaltsen, a Tibetan master who upon his death in 1935 achieved the rainbow body, in which his physical body dissolved into light. Shardza Rinpoche was one of the most influential Bon teachers of his time; his works are used as textbooks in many Tibetan monasteries.

Thod rgal meditation postures... the 3 postures (lion elephant, rishi) in Heart Drops of Dharmakaya. ... going with the Dzogchen Serzhün and the Bonpo Khandro Nyingthik....(Khandro Nyingtik (Wyl. mkha' 'gro snying thig) 'The Heart Essence of the Dakinis' — one of the 'Four Sections of Nyingtik' (Nyingtik Yabshyi). ...

The Khandro Nyingtik cycle itself consists of the Twelve ‘mother’ and ‘child’ Tantras of the Takdrol Gyü, the ‘Three Last Testaments of the Buddha’, and other teachings amounting to a total of sixty-five different categories. When the pith instructions are given according to the Khandro Nyingtik, it is these Twelve Tantras of the Takdrol Gyü and Three Last Testaments which are quoted as references

**************************

QUOTED TEXTS.....

The Oral Tradition from Zhang Zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang Zhung known as the Zhang-zhung snyan rgyud
Translations, Commentaries, and Annotations by John Myrdhin Reynolds.
Forward by Lopon Tenzin Namdak
This impressive volume includes biographies of the principal early masters in the lineages of transmission of the Zhang-zhung snayn rgyud, translations of Guru Yoga and Dzogchen preliminary practices (ngondro) from the sNyan-brgyud rgyal-ba phyag-khrid. These explanations proceed according to the oral instructions of Yongdzin Rinpoche, Lopon Tenzin Namdak

**************************

Arrow and the Spindle: Studies in History, Myth, Rituals and Beliefs in Tibet
By Samten G. Karmay
Contains 32 articles written over the span of 20 years, covering aspects of history, Dzogchen philosophy, the Bon religion, myths and rituals including "The Soul and the Turquoise: a Ritual for Recalling the bla" and "The Local Deities and the Juniper Tree: a Ritual for Purification (bsang)", articles on the Gesar Epic, as well as on the reunification and disintegration of Tibet

**************************

Drung, Deu and Bon: Narrations, Symbolic Languages and the Bon Tradition in Ancient Tibet
By Namkhai Norbu, translated from Tibetan into Italian, and edited by Adriano Clemente,
translated from Italian into English by Andrew Lukianowicz Includes chapters on selected narrations, symbolic languages, and the twelve lores (sciences) of Bon

**************************

Heart Drops of Dharmakaya:Dzogchen Practice of the Bon Tradtion
By Shardza Tashi Gyaltsen, commentary by Lopon Tenzin Namdak
"This is one of the most important books in Dzogchen as demonstrated by the author, Shardza Tashi Gyaltsen, who attained the rainbow body. My kind root master, Lopon Rinpoche's clear and direct commentary elucidates all the major points of this essential text." --Geshe Tenzin Wangyal Rinpoche

**************************

Opening the Door to Bon
By Nyima Dakpa Rinpoche
Full of practical and explicit instructions, this handbook for Westerners details the outer and inner fundamental Bon practices.

**************************

Sacred Tibetan Teachings: On Death and Liberation
By Giacomella Orofino, preface by Namkhai Norbu Rinpoche
These are lightly used copies of the out-of-print and hard-to-find title. Included in these translations, there is one chapter entitled, "The Doctrine of the Six Lights," a translation of the Bonpo dzogchen text from the Zhang Zhung Nyen Gyu, The Oral Transmission of Zhang Zhung.

**************************

Unbounded Wholeness: Dzogchen, Bon and the Logic of the Nonconceptual
by Anne Carolyn Klein and Geshe Tenzin Wangyal Rinpoche
The long awaited study and translation of the "Authenticity of Open Awareness", a foundational text of the Bon Dzogchen tradition. It includes an extensive commentary and explanatory material.

**************************

Wonders of the Natural Mind: The Essence of Dzogchen in the Native Bon Tradition of Tibet
By Tenzin Wangyal Rinpoche, edited by Andrew Lukianowicz, with a foreword by H.H. the Dalai Lama
Introduction to Bon Dzogchen, based upon teachings of the Zhang Zhung Nyan Gyud, the Oral Transmission of Zhang Zhung.

**************************

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

THEKCHOD (khregs-chod)

**************************

Click Here to View the Main Index

**************************

khregs-chod / Thekchod - releasing tensions, cutting through rigidity (a special teaching of the Dzogchen Upadesha Series)

**************************

"THEKCHOD......The principle of Thekchod is the primordial purity of everything.....From the viewpoint of the Nying-thig teachings, the original state of the individual, one's inherent enlightened nature, is seen as being primordially pure and spontaneously self-perfected (lhun-grub). These two aspects of the state are realized in the two divisions of Nying-thig teaching and practice, namely, Thekchod and Thodgal....The term Thekchod (khregs-chod) literally means 'cutting loose (chod) the bundle (khregs)'....much as a woodman might cut loose the ties binding a bundle of sticks he has brought with him from the forest. In the case of the individual, this bundle is one's emotional and intellectual tensions and rigidities that keep one imprisoned in a self-created cage and prevent one from realizing one's intrinsic freedom. The principle point of Thekchod is to relax all these tensions of body, speech, and mind that obscure our inherent Buddha-nature, which has been primordially present as the Base (ye gzhi). In Thekchod practice, one settles into a state of contemplation without being distracted for a moment from the view of the primordial purity of our inherent nature. As the master Garab Dorje said: "Whatever is produced in the mind is unobstructed like the clouds in the sky. Having understood the meaning of the complete identity of all phenomenon (in terms of the essence of their emptiness), then when one enters into this (state of contemplation)without following them, this is the true meditation.".....Through the practice of Thekchod, one comes to understand and be totally familiar with the state of contemplation."......John Myrdhin Reynolds....'The Oral Traditions From Zhang-Zhung'....Page 33

**************************

"Dzogchen the highest view? In all of the nine successive ways or vehicles we search for the Natural State (gnas-lugs). But this depends on the capacity of the individual. Each of these nine successive ways has a different view. In gen eral, the method of Sutra is the path of renunciation (spong lam), the method of Tantra is the path of transformation (sgyur lam), and the method of Dzogchen is the path of self-liberation (grol lam). So we say that Dzogchen is the final or ultimate way. Self-liberation (rang grol) is the definitive view and method of Thekchod (khregs-chod).

What is required at first is a direct introduction to the Natural State (rig-pa ngo sprod). This Natural State is the view of Thekchod. The intro duction is very simple: we just look inward, we look back at ourselves. It is like looking at our own face in a mirror, not looking out at the external world through eye-glasses. Every one of us has the possibility of realizing it for ourselves. It is not very far, but it must be pointed out to us. So it is not a matter of collecting different teachings. As such, it only becomes more remote. No, it is a matter of direct personal experience. The watcher and what is watched both dissolve at the same time and we just leave them as they are. We just continue in the Natural State; that is the view of Thekchod.

"Bönpo Dzogchen Teachings"
Taught by Lopon Tenzin Namdak"

**************************

QUOTED TEXTS.....

The Oral Tradition from Zhang Zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang Zhung known as the Zhang-zhung snyan rgyud
Translations, Commentaries, and Annotations by John Myrdhin Reynolds.
Forward by Lopon Tenzin Namdak
This impressive volume includes biographies of the principal early masters in the lineages of transmission of the Zhang-zhung snayn rgyud, translations of Guru Yoga and Dzogchen preliminary practices (ngondro) from the sNyan-brgyud rgyal-ba phyag-khrid. These explanations proceed according to the oral instructions of Yongdzin Rinpoche, Lopon Tenzin Namdak

**************************

Arrow and the Spindle: Studies in History, Myth, Rituals and Beliefs in Tibet
By Samten G. Karmay
Contains 32 articles written over the span of 20 years, covering aspects of history, Dzogchen philosophy, the Bon religion, myths and rituals including "The Soul and the Turquoise: a Ritual for Recalling the bla" and "The Local Deities and the Juniper Tree: a Ritual for Purification (bsang)", articles on the Gesar Epic, as well as on the reunification and disintegration of Tibet

**************************

Drung, Deu and Bon: Narrations, Symbolic Languages and the Bon Tradition in Ancient Tibet
By Namkhai Norbu, translated from Tibetan into Italian, and edited by Adriano Clemente,
translated from Italian into English by Andrew Lukianowicz Includes chapters on selected narrations, symbolic languages, and the twelve lores (sciences) of Bon

**************************

Heart Drops of Dharmakaya:Dzogchen Practice of the Bon Tradtion
By Shardza Tashi Gyaltsen, commentary by Lopon Tenzin Namdak
"This is one of the most important books in Dzogchen as demonstrated by the author, Shardza Tashi Gyaltsen, who attained the rainbow body. My kind root master, Lopon Rinpoche's clear and direct commentary elucidates all the major points of this essential text." --Geshe Tenzin Wangyal Rinpoche

**************************

Opening the Door to Bon
By Nyima Dakpa Rinpoche
Full of practical and explicit instructions, this handbook for Westerners details the outer and inner fundamental Bon practices.

**************************

Sacred Tibetan Teachings: On Death and Liberation
By Giacomella Orofino, preface by Namkhai Norbu Rinpoche
These are lightly used copies of the out-of-print and hard-to-find title. Included in these translations, there is one chapter entitled, "The Doctrine of the Six Lights," a translation of the Bonpo dzogchen text from the Zhang Zhung Nyen Gyu, The Oral Transmission of Zhang Zhung.

**************************

Unbounded Wholeness: Dzogchen, Bon and the Logic of the Nonconceptual
by Anne Carolyn Klein and Geshe Tenzin Wangyal Rinpoche
The long awaited study and translation of the "Authenticity of Open Awareness", a foundational text of the Bon Dzogchen tradition. It includes an extensive commentary and explanatory material.

**************************

Wonders of the Natural Mind: The Essence of Dzogchen in the Native Bon Tradition of Tibet
By Tenzin Wangyal Rinpoche, edited by Andrew Lukianowicz, with a foreword by H.H. the Dalai Lama
Introduction to Bon Dzogchen, based upon teachings of the Zhang Zhung Nyan Gyud, the Oral Transmission of Zhang Zhung.

**************************

**************************

Excerpt from Golden Letters: The Three Statements of Garab Dorje

With regard to the Das-rjes, in each case the master in question attained the Body of Light at the time of his death, when he dissolved his physical body into the dimension of the space of the sky.

1. Tshig gsum gnad du brdreg-pa, "The Three statements That Strike the Essential Points, " of Prahevajra or Garab Dorje(dGa'-rad rdorje)

2. sGom nyams drug-pa,"The Six Meditation Experiences," of Manjushrimitra ('Jam dpal bshes-gnyen)

3. gZer-bu bdun-pa, "The Seven Important Points," of Shrisimha (dPal gyi seng-ge mgon-po)

4. bZhags-thabs bzhi, "The Four Methods for Remaining in Contemplation," of Jnanasutra (Ye-shes mdo)

**************************

Before one can practice Thodgal, one must first purify the twofold obscurations and master the state of contemplation throught Trekchod practice, a releasing or a cutting through of all one's tensions and rigidities. If one does not first perfect Thekchod as an absolutely necessary prerequisite, then the Thodgal practice will be little better than watching a cinema show. Although one practices Thodgal not in the state of ordinary consciousness but in the state of contemplation, there is nevertheless the ever-present danger that one will become attached to the visions that arise.

Excerpt from: The Golden Letters : The Three Statements of Garab Dorje, the First Teacher of Dzogchen, Together With a Commentary Garab Dorje, John Myrdhin Reynolds (Translator)

**************************

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************

LUNGTA...Windhorse

**************************

Click Here to View the Main Index

**************************

"The Colour of one's own rlung rta is in accordnce with the element in one's horoscope so that the rlung rta of each person is one of the five element colours.....(The Arrow and the Spindle...Pg 152)

**************************

"The Zijid explains that when someone is afflicted by poverty it is necessary to increase the cha and the yang." Rituals are described to summon the cha and yang present in the universe. (Norbu: 1995..pg 72)....

**************************

"In many Tibetan houses, a white dgra lha mask is always hung to insure good luck and prosperity for the family. A thangka showing the nine dgra lha is also hung." (Nebesky: 1956..pg 335)...

**************************

From: "The Five Elements In Tibetan Shamanism and Tantra" by Tenzin Wangyal Rinpoche..........

"Raising lungta or windhorse as part of sang practice is related with good fortune rather than with the soul. The life force "tsa lung" exercise is more related to your soul when the energy comes from every direction into your heart. Fortune does not come inward like that, but rises or lifts up. You have to feel your spirit lifted up in orderr to have good fortune. For these rituals you should go to the peak of a hill.

Spirit is connected with everything: soul, fortune and life force. Spirit is related with increasing all three: fortune, life-force, and the upward moving lung. Life force is what keeps the body and mind together. If you do not have life force, they separate and it results in death.

**************************

"The shrine is very important.....you burn the white copal to invite the spirits and the higher beings...Otherwise there is some kind of energetic interference. Some shrines have a lot of power.

**************************

The most subtle aspect is the life force, the soul, the life link.....We can speak of the soul being stolen, disturbed, damaged, unbalanced, or torn apart like a cloth. These are the images we have in the shamanic world....The soul is the most subtle balance of the five elements in an individual.

Soul retrieval is like charging one battery from another battery. The other battery is not losing, you are not stealing another's energy....When one or more of the elements are weak or missing it is called soul damage, soul loss......it can be spirit related or karma related......In order to bring back what you lost you do shamanic rituals, a "calling the soul" ritual......

The energetic forces are always there. Invoking basically means that you awaken them......Every life force has a soul. There is a Tibetan term that refers to the 'brightness of the life force'......

**************************

"The Colour of one's own rlung rta is in accordnce with the element in one's horoscope so that the rlung rta of each person is one of the five element colours.....(The Arrow and the Spindle...Pg 152)

**************************

Tsa lung (Tib. rtsa rlung, channel[s] [and] prana) are special yogic exercises.The exercises are used in the Tibetan Bön tradition and the Nyingma and Drikung Kagyud schools of Tibetan Buddhism.

The exercises are used: to open major chakras and to bring the prana from the side channels into the central channel. That coincides with mind releasing dualistic misperceptions and abiding in non-dual awareness of rigpa (Tib. rig pa).

Detailed instructions on the exercises describe 3 levels of rtsa rlung: external....... internal...... "secret"....... Each level contains 5 exercises corresponding to five elements.

**************************

Email....okarresearch@gmail.com

September 2012

John Hopkins....Northern New Mexico

**************************