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No notes for slide. Description Dzogchen Great Perfection goes to the heart of our experience by investigating the relationship between mind and world and uncovering the great secret of mind's luminous nature. Weaving in personal stories and everyday examples, Pema Rigtsal leads the reader to see that all phenomena are the spontaneous display of mind, a magical illusion, and yet there is something shining in the midst of experience that is naturally pure and spacious.soilstones.com/wp-content/2020-08-05/2334.php
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Not recognizing this natural great perfection is the root cause of suffering and self-centered clinging. After introducing us to this liberating view, Pema Rigtsal explains how it is stabilized and sustained in effortless meditation: without modifying anything, whatever thoughts of happiness or sorrow arise simply dissolve by themselves into the spaciousness of pure presence. The book is divided into chapters on the view, meditation as the path, conduct, the attainment, and the four bardos.
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Each chapter consists of mini-sections that can be read as stand-alone Dharma talks. Pema Rigtsal has studied and lived with several authentic Dzogchen masters and has surprising stories to tell about their unconventional methods to introduce students to the subtle view of Dzogchen. You just clipped your first slide! Clipping is a handy way to collect important slides you want to go back to later. The meditation establishment never seems capable of discussing the basic fact that the nondual systems Dzogchen, Mahamudra, and Advaita Vedanta believe in an enlightened origin within each individual as well as the species.
The concept of nonduality as understood by the primary systems, which use it as a model of reality, is not compatible with the Western framework of evolution. By separating the enlightenment of the mind from the enlightenment of the body he demonstrates his inability to understand one of his own teachers, Dilgo Kyentse Rinpoche, considered by many to be the foremost Dzogchen master of his time. Indo-Tibetan religious art tells one basic Tantric meta-narrative over and over. These practices are also the basis of classical Chinese medicine, and the Six Yogas of Naropa, which Harris never mentions, begins with Tummo and ends with Karmamudra.
Dzogchen is associated with the old translations, Mahamudra with the new translations. The sexual yoga practices are one of the primary differences between Mahayana and Vajrayana Buddhism, and represent one of the primary differences between a Bodhisattva and a Mahasiddha. A Bodhisattva is celibate, and a Mahasiddha may use sexual yoga, and other practices like the Six Yogas of Naropa.
Rangjung Rigpe Dorje in the beginning stages of the Rainbow Body. The goal of these systems whether they use a Dzogchen dark retreat, or sexual yoga, is to unite the three bodies, physical, subtle and super subtle.
For thousands of years, many individuals in China, India and Tibet have achieved enlightenment or Buddhahood using these inner alchemical vitalist yogic practices. Obviously the goal of Buddhist meditation is Buddhahood, which is obviously not merely the magic of the present moment. From a normal atheist position, which rejects religious belief structures, he has merely replaced God with the recognition of the empty illusory character of the self in the present moment, which he mistakenly describes as the essence of the contemplative traditions.
The significant issue here is that none of the systems whose essence he claims to have experienced conform to his model of awakening, in any way, in their actual Asian versions. He has unsuccessfully modified Mindfulness, Advaita Vedanta and Dzogchen, and completely and hopefully unintentionally omitted real Buddhahood, the complete realization of the Buddha nature, in the process.
This is a disgraceful act, which is now common within the Western meditation establishment, which is unable to successfully distinguish between intellectual understanding, vitalist realization, or complete liberation, the union of the three bodies, the Trikaya. No matter how long he has meditated, Harris cannot explain the actual mechanism of enlightenment, which is not compatible with current science in any way. It could be easily argued that Harris' book actually demonstrates that meditation doesn't necessarily work for everybody.
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From a Judeo-Christian Western science perspective, Mahayana and Vajrayana Buddhism claim that any human being that unites the three bodies becomes a living Buddha, and that this is the actual result of the completion stage of meditation, which may include sexual yoga in Mahamudra and Dzogchen systems.
When you write a book about waking up that omits the realization of the Buddha nature as the fundamental goal of many Buddhist traditions, and choose not to discuss the actual mechanism of enlightenment nadi, prana, and bindu , as described in the actual lineages, a serious credibility problem emerges. Once again the meditation establishment is essentially marketing New Age nonduality as the real thing, which actually prevents enlightenment. The end result of misunderstood Dzogchen is the opposite of actual Buddhahood, and is sometimes called the curse of Rudra a famous demon.
It becomes a subtle but clearly recognizable narcissistic personality disorder with delusions of grandeur, with potentially horrible consequences. Essentially the person becomes a demon while believing they are a Bodhisattva. This Tantric meta-narrative represents the essence of the Dzogchen base, path and goal, which is the union of the three bodies, complete realization of the Buddha nature, the Embryo of Enlightenment, the seed, flower and fruit of meditation. The fact that Harris uses Dzogchen to validate his model of awakening without ever mentioning the fundamental Tantric meta-narrative is as intellectually dishonest as not mentioning the Rainbow Body.
The actual lineages have relatively clear vitalist subtle body maps that can be more or less verified by direct experience and personal thought experimentation. Tibetan art shows Buddhas practicing sexual yoga, which Harris chooses not to mention. What is a reasonable and clear interpretation of these Tantric Buddhist images of enlightened human potential, which clearly depict sexual yoga as the secret of Buddhahood? Samantabhadra, the Primordial Buddha. These images actually show the final experience of Dzogchen practice, in the case of Samantabhadra, the Primordial Buddha, the union of mother and child lights, which is the result of completing the thogal leaping over practice.
So the art depicts a multilayered Tantric secret.
The image shows that human beings have been achieving enlightenment through the practice of sexual yoga since the beginning of time, which must necessarily be the origin of consciousness from an accurate nondual perspective. The story tells us the origin of consciousness is Buddhahood, and can be recreated in the body by sexual yoga and other methods, which often include dark retreats and Tummo, the Tibetan version of Kundalini activation.
Complete liberation is the union of the three bodies, physical, subtle and super subtle, which results in discovering your true identity as a living Buddha, a fully awakened being. This is considered to be the ultimate Siddhi or Tantric super power. This is why nirvana was originally described as extinction, like blowing out a candle. It can probably safely be assumed that many of the authors of the Tathagatagharba Embryo of Buddhahood literature successfully returned the Dharmakaya to void. This experience is the actual basis of Anatman, the Buddhist concept of nonself.
How can he tell us that Buddhahood, Dzogchen, the Rainbow Body and science are mutually compatible? All of the teachers that transmitted the Dzogchen pointing out instructions to Harris believe Padmasambhava and Garab Dorje are living in other dimensions in light bodies. They all believe that hundreds of Dzogchen yogis have historically achieved the dissolution of the corpse at death, enlightenment without remainder, the Rainbow Body.
From a scientific perspective Harris' Dzogchen teachers were wholly delusional, and he has merely replaced Western monotheism with Asian myth and superstition without honest disclosure, and made himself philosopher king. Dzogchen cannot be separated from the Rainbow Body, and still be considered to be a valid nondual description of the nature of reality. If you accept Dzogchen, and use a Dzogchen viewpoint, you must accept the Rainbow Body as a living reality. To not do so is a significant betrayal of the lineage, which has provided you with your perspective of sudden realization as well as the pointing out instructions themselves.
Thomas Nagel has successfully predicted post-postmodern vitalism in new forms. Proof of this is that insurance pays for acupuncture, which according to the Scientific American Journal of Mind has been validated therapeutically in legitimate laboratory studies for certain conditions. This is also true of meditation, yoga and Tai Chi Chuan.
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What's going on here? Both Chinese and Indian classical medical systems, are based on a secondary circulation system within the body that parallels the blood and nervous systems to some degree, which is unknown and unrecognized by Western medicine. The traditional Chinese and Indo-Tibetan meditation systems believe that complete realization can only occur if these subtle meridians are opened and cleared of blockages.
The Dalai Lama uses the traditional description, which is untying the knots in the nadis. The Chinese Meridian System Although Dzogchen is correct in identifying the path as the goal, and the point of power in the present, as opposed to an anticipated imaginary future state, the meditation establishment has tried to use a post realization perspective, without emphasizing the necessary nadi, prana and bindu practices, which generate the inner heat necessary to super charge the brain.
The Taoist equivalent is the union of micro and macrocosmic orbits within the body. Mantak Chia has explained this idea and made these teachings widely available since the 80s. He is one of the first teachers to openly disclose the living reality of the Embryo of Enlightenment within the body.