fontána svetla


Reality is always non-dual totality and can be enjoyed in any moment by simply
suspending the pitiful habit of interfering. Some say that if we learn the details of
why we started interfering, that information can facilitate breaking the habit. That
may be true but doesn’t it sound like a long and emotionally painful process? The
praxis of Dzogchen is to just relax into a profound state of trust. What is being
trusted? Essentially, trust is being trusted. Functionally, such trust is a bold
self-exposure to the raw ambient truth of the present moment. It begins as a
temporary suspension of our typical reaction to things and, with experience,
deconstructs ultimately into the actual knowledge that we are the ambient truth.
What’s so interesting, and actually amazing, is that our very capacity to trust — even
common trust like the trusting of commercial airplanes — is based on and none other than
the vajra-trust that is an essential feature of our real (buddha) nature. Practicing the
Dzogchen method of not interfering with the unfoldment of reality involves great
trust. There are different depths. Like the difference between swimming in the
shallows of a gulf (with the beach in sight) and swimming over the Mariana Trench,
although there definitely is a different level of aesthetic/energetic experience, there
is no difference whatsoever in the actual water and its wetness. Likewise, all
attenuated levels of trust are harmonics (lower octaves) of vajra-trust. In the method
of Vajrayana, the innermost practice of trust is to see the guru as a fully realized
Buddha and to visualize him or her as the nucleus of one’s own chakras. In
Dzogchen, the guru introduces us to our own mind as being none other than
Dharmakaya. He can do this because he himself is already abiding in that state. To
see the guru’s mind as indistinguishable from one’s own is the unsurpassable
Dzogchen method and directly reveals vajra-trust.

It is possible to concretely experience the truth of vajra-trust without having to do
anything at all to facilitate it. The harmony of all octaves of trust, if heard and
appreciated, opens up and disinhibits our dormant visual capacity such that light
values can be directly experienced by all of our cells, not just through our eyes.
Abiding in the deeper states of trust we can experience a kind of light that seems to
be alive. It is pleasantly bright, sparkly and warm. And it seems to have entered us
from our fontanel. If we can remain relaxed and undistracted, we can notice that our
exterior environment is also saturated with this same lovely light. If we try to secure
this experience, it vanishes. If we try to produce this experience, it proves
impossible. It is found to be a function of not interfering with reality. As we become
more accustomed to relaxing in this way, we can discover that the lovely (loving)
light, the intrinsic trust that enables us to relax, and the palpable fundamental
harmony of everything all constitute a singular, universal reality that is both
personal and impersonal at the same time.

In the Dzogchen way of practicing, it is considered fruitless to search or strive for
something that is intrinsic. So, quite literally, Dzogchen practice does not involve
making any efforts whatsoever to become liberated from the ignorance that obscures
our buddha-nature. Instead, we practice non-interference. This includes
non-interference with ignorance. One might think (particularly Buddhists and
other sincere moralists) that if we don’t interfere with ignorance it will just continue
forever. Actually, it’s not that difficult to see that the opposite is really the case.
Ignorance persists precisely due to our obsessive and on-going interference with it.
Ignorance itself (and its harmonics of bewilderment, torpor, dullness, apathy and
unappreciativeness) is actually an active state. Ignorance is the active state of
ignoring; and what is being ignored is the intrinsic fountain-like cascade of
primordial sound, light and rays that constitute reality. Since our own being is not
in any way separate from this dynamic reality, ignoring it certainly seems to be the
cause of many serious problems. But again, ignorance is a program that is active in
that it requires constant updates. Ignorance depends on the continuous (mental)
falsification of the actual facts of existence so as to characterize our self-image as
central. The problem with that is that the reality of our being is infinite, therefore
having neither a center nor a periphery. Our preoccupation with being the center of
attention is therefore also based on ignoring the ironic fact that we are much more
significant than merely being the center of something.

Reality is a non-dual totality that is spontaneously unfolding perfectly, perpetually
ahead of time, as its own heart-warmth. It is completely unavoidable because we are
that reality. It is self-realizing because there is nothing outside its totality to obscure
it. Therefore it is self-optimizing. Therefore we are self-optimizing, as we are none
other than this reality. We can either continue to complicate everything by
fabricating more and more stressful contrivances, or we can just relax and enjoy the
immensely more wondrous fact of how it actually is when we don’t interfere. In the
early stages of working with this practice it may feel like we are losing our power.
This feeling of not having any power can be very disturbing, but it is meaningless in
that it only pertains to the fictional power of our fictional self-image. Once we
concretely feel the unutterable power of our own inseparableness to the unfoldment
of reality, we’re likely to have a good laugh. In the meantime, if we get all mopey,
feeling like we have no power, here are three practices (two easy, one difficult) that can restore one’s confidence.

1. Stand on the curb of a busy one-way street and wave your hand directing the cars
to go in the direction that they are already going. They will follow your direction.

2. Willfully ride a horse in the direction that he is already going. He will obey.

3. Watch thoughts come and go without entertaining them. They will entertain

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4 Responses to fontána svetla

  1. Jackson says:

    I would say the notion of trust is foreign to Dzogchen. Actually “trust” is an ego strategy to “hope” for the best. Trust is also an activity of the mind. Dzogchen is not involved with mind (sem) but rather “rigpa”, which is beyond mind and trust. In rigpa there is no need for trust. The means of coming to rigpa is not through trust but rather through “direct introduction” to the state. I don’t think its wise to mix up various means like this as it implies a “trustor” and dualistically a something “trusted in”. Trust is just fine, but it has nothing to do with Dzogchen…

    • Yedruk says:

      The main problem here is that you’re objecting to things that have not been asserted. Beyond that, you are making the common error of not differentiating the critically different meanings that the word dzogchen can have. There is dzogchen, the real state of living beings; and there is dzogchen, the name of a spiritual praxis that is designed to enable individuals to realize their dzogchen state.

      1. There isn’t anything that is foreign to the state of dzogchen

      2. There isn’t anything that has nothing to do with the state of dzogchen

      3. I am using the word trust here in a specialized way and I think that’s fairly obvious to most readers. Our real nature has many qualities and aspects that can be discerned. The qualities that are commonly mentioned in Tibetan dzogchen teachings include: emptiness, clarity, compassion, luminosity, spontaneity, omniscience, continuity, radiance, intelligence, etc. It seems that the “etc.” has gotten under your skin because you are not accustomed to considering an essential (non-egoistic) trust. In anticipation of that, I called it vajra-trust. Maybe I should have called it “the state of intrinsic certainty that is realized when all doubt has dissolved”. Words are symbols. The real point is to understand what is being symbolized. From the perspective of rigpa, symbols and what they symbolize are the same. All of the above mentioned true qualities of buddha-nature are ego-ideas until they are realized. The same is true for what I am calling vajra-trust. But wait, there’s more! Even the ego-ideas of trust, and all other good qualities, are precisely and ineluctably none other than the actual manifestations of the real qualities of our true nature. So, in fact, trust has a whole lot to do with the state of dzogchen. Think of it this way, the three statements of Garab Dorje are: direct introduction, being without doubt, and ongoing continuance. Being without doubt is the essential state of vajra-trust.

  2. Jackson says:

    This whole discussion is lacking the wisdom of two-fold emptiness. There is no entity to benefit or not benefit from “trust” or any practice or approach. There is simply the empty space of vast primordial presence appearing as everything without any separate parts. Doubts should not be resolved… but only seen to be empty. Certainty is the ego’s seeming stable platform from which to view experience. Empty space has nothing to be certain about. When all concepts are seen to be empty, nirvana is that emptiness of concepts:

    Nirvana and samsara won’t be found in separate places or in separate times: the empty nature of samsara is itself nirvana. Not seeing the empty nature of nirvana is itself samsara.

    Rigpa and afflicted mind won’t be found in separate places or in separate times. The empty nature of the afflicted mind is itself rigpa. Not seeing the empty nature of rigpa is the afflicted mind.

    The ego-self and no-self won’t be found in separate places or in separate times. The empty nature of the ego-self is indeed the no-self. Clinging to the empty nature of the no-self is indeed the ego-self. Seeing the luminously aware, empty nature of the no-self is indeed the knowing of the Great Self. (Dag nyid Chenpo) Not seeing the empty nature of the Great Self is indeed the ego-self grasping at being great and pristine.

    Wisdom and ignorance won’t be found in separate places or in separate times. Seeing the empty nature of ignorance is itself wisdom. Not seeing the empty nature of wisdom is indeed ignorance not seen.

    Obstacles and release won’t be found in separate places or in separate times. The empty nature of obstacles is their own release. Not seeing the empty nature of freedom and release, we are bound and obstacled by our own freedom and shackled without release.

    We won’t find peace and turbulence in separate places nor in separate times. The empty nature of turbulence is itself our long sought peace. Not seeing the empty nature of our peace, we turn peace into turbulence, like crashing waves that never seem to cease.

    Not seeing the emptiness of our current condition we search for realization near and far. Realization is the ever present emptiness of our current condition however it may appear. Rigpa can only be found as the luminous and knowing emptiness that’s only ever, exactly what we are.

    Yeshe Zangthal

    • Yedruk says:

      Dear Jackson, I genuinely appreciate your interest and your comments. Everything you seem to be objecting to, or contradicting, or correcting regarding my post is actually affirmed and corroborated by the very words you use in your objection. Your words and syntax closely follow the now standard style of dzogchen teachings in translation — and that’s very good. My words and syntax are a pack of lexical hyenas more inclined to eat concepts than to convey them. If you simply listen and hear what Bix Beiderbecke actually plays, for example, it won’t really matter that his fingering was all wrong. Relatedly, what I hear you saying is that the problem with a capella music is the absence of its instrumentation. What I am saying is like what Edgar Wilson Nye said about Wagner’s music: “It’s not nearly as bad as it sounds.”

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