Difference between revisions of "What is Radical Dzogchen?"
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| − | [[Radical Dzogchen]] points at the [[nondual reality]] that is the [[nature of mind]], the nature of our being, the nature of our every timeless moment of experience in the here and now. | + | [[Radical Dzogchen]] points at the [[nondual reality]] that is the [[nature of mind]], the [[nature]] of our being, the [[nature]] of our every timeless [[moment]] of [[experience]] in the here and now. |
| − | That [[reality]], or [[the nature of mind]], or the [[ground of being]], or however one wishes to express the [[nondual awareness]] of the now, may be pointed at by means of nine verbal formulae. | + | That [[reality]], or [[the nature of mind]], or the [[ground of being]], or however one wishes to express the [[nondual awareness]] of the now, may be pointed at by means of nine [[verbal]] formulae. |
| − | First, it is nonreferential; it has no point of reference, no starting point and no purpose. | + | First, it is nonreferential; it has no point of reference, no starting point and no {{Wiki|purpose}}. |
| − | Second, it arises spontaneously in a timeless moment; it has no objective existence. | + | Second, it arises spontaneously in a timeless [[moment]]; it has no [[objective]] [[existence]]. |
| − | Third, it is our total identity; our real | + | Third, it is our total [[Wikipedia:Identity (social science)|identity]]; our real ‘[[self]]’ is all-inclusive. |
| − | Fourth, it is awareness of the here and now and as such it is a timeless instant and thus without cause or condition. | + | Fourth, it is [[awareness]] of the here and now and as such it is a timeless instant and thus without [[cause]] or [[condition]]. |
| − | Fifth, it is non-functional; that moment is utter serenity and, therefore, no action or technique can induce it. | + | Fifth, it is non-functional; that [[moment]] is utter [[serenity]] and, therefore, no [[action]] or technique can induce it. |
| − | Sixth, it is complete joy, pure pleasure, beyond bliss. Seventh, it is nonduality, unity, and as such ineffable and ineluctable. | + | Sixth, it is [[complete joy]], [[pure]] [[pleasure]], beyond [[bliss]]. Seventh, it is [[nonduality]], {{Wiki|unity}}, and as such {{Wiki|ineffable}} and ineluctable. |
| − | Eighth, it is a boundless sphere in which macrocosm and microcosm are one. | + | Eighth, it is a [[boundless]] [[sphere]] in which [[macrocosm]] and [[microcosm]] are one. |
Ninth, it is the natural dispensation; it is home. | Ninth, it is the natural dispensation; it is home. | ||
| − | [[Radical Dzogchen]] has no specific home in any religion or culture. Rather, every religion and culture is home to [[radical dzogchen]]. Although different labels may identify it in those diverse human contexts, its existential reality is the same. | + | [[Radical Dzogchen]] has no specific home in any [[religion]] or {{Wiki|culture}}. Rather, every [[religion]] and {{Wiki|culture}} is home to [[radical dzogchen]]. Although different labels may identify it in those diverse [[human]] contexts, its [[existential]] [[reality]] is the same. |
| − | Although [[nondual reality]] is recognized by some human beings everywhere, beings who express it in music, poetry and art, it has been the [[Tibetan tradition]] that through coincidental political and social factors has brought it to our attention. | + | Although [[nondual reality]] is [[recognized]] by some [[human beings]] everywhere, [[beings]] who express it in [[music]], [[poetry]] and [[art]], it has been the [[Tibetan tradition]] that through coincidental {{Wiki|political}} and {{Wiki|social}} factors has brought it to our [[attention]]. |
| − | A renaissance of the radical human spirit in Eastern Tibet in the twentieth century provided the dynamic which has high-profiled [[Dzogchen]] and in particular [[radical Dzogchen]]. | + | A {{Wiki|renaissance}} of the radical [[human]] [[spirit]] in [[Eastern Tibet]] in the twentieth century provided the dynamic which has high-profiled [[Dzogchen]] and in particular [[radical Dzogchen]]. |
| − | Sarva Mangalam! | + | [[Sarva Mangalam]]! |
| − | May all beings be happy! | + | May all [[beings]] be [[happy]]! |
Latest revision as of 01:37, 9 February 2020
a few words -
Radical Dzogchen points at the nondual reality that is the nature of mind, the nature of our being, the nature of our every timeless moment of experience in the here and now.
That reality, or the nature of mind, or the ground of being, or however one wishes to express the nondual awareness of the now, may be pointed at by means of nine verbal formulae.
First, it is nonreferential; it has no point of reference, no starting point and no purpose.
Second, it arises spontaneously in a timeless moment; it has no objective existence.
Third, it is our total identity; our real ‘self’ is all-inclusive.
Fourth, it is awareness of the here and now and as such it is a timeless instant and thus without cause or condition.
Fifth, it is non-functional; that moment is utter serenity and, therefore, no action or technique can induce it.
Sixth, it is complete joy, pure pleasure, beyond bliss. Seventh, it is nonduality, unity, and as such ineffable and ineluctable.
Eighth, it is a boundless sphere in which macrocosm and microcosm are one.
Ninth, it is the natural dispensation; it is home.
Radical Dzogchen has no specific home in any religion or culture. Rather, every religion and culture is home to radical dzogchen. Although different labels may identify it in those diverse human contexts, its existential reality is the same.
Although nondual reality is recognized by some human beings everywhere, beings who express it in music, poetry and art, it has been the Tibetan tradition that through coincidental political and social factors has brought it to our attention.
A renaissance of the radical human spirit in Eastern Tibet in the twentieth century provided the dynamic which has high-profiled Dzogchen and in particular radical Dzogchen.
Source
http://keithdowman.net/footer-pages/about-radical-dzogchen.html
