Advanced Dzogchen Core Instructions
Dzogchen Sky Gazing Theory and Practice

From the Dzogchen Master, Gyatrul Rinpoche’s teaching:
”Steadly fix your gaze in the space in front of you, into the vacuity at the level of the tip of your nose, without any disorderliness or duplicity. This is the benefit of this gaze:
In the center of the hearts of all beings there is the hollow crystal kati channel, which is a channel of primordial wisdom. If it points down and is closed off, primordial wisdom is obscured, and
delusion grows.
Thus, in animals that channel faces downwards and is closed off, so they are foolish and deluded. In humans that channel points horizontally and is slightly open, so human intelligence is bright and our consciousness is clear. In people who have attained siddhis and in bodhisattvas that channel is open and faces upwards,
so there arise unimaginable samadhis, primordial wisdom of knowledge, and vast extrasensory perceptions.
These occur due to the open quality of that channel of primordial wisdom. Thus, when the eyes are closed, that channel is closed off and points down, so consciousness is dimmed by the delusion of darkness.
By steadily fixing the gaze, that channel faces up and opens, which
isolates “pure awareness from impure awareness” (the authentic
rushan).
Then clear, thought-free samadhi arises, and numerous pure visions appear. Thus, the gaze is important..... the hollow crystal kati channel is kept secret, and there are no discussions of this special channel of primordial wisdom. This channel is unlike the central channel, the right channel, the left channel, or any of the channels of the five chakras; it is absolutely not the same as any of them. Its shape is like that of a peppercorn that is just about open, there is no blood or lymph inside it, and it is limpid and clear.
The lower yanas do not have even the name of this channel. Thus, while steadily maintaining the gaze, place the awareness unwaveringly, steadily, clearly, nakedly, and fixedly, without having anything on which to meditate, in the sphere of space. When stability increases, examine the consciousness that is stable. Then gently release and relax.....”

Clarity (gsal-ba) is the radiance of the Dharmakaya. It is the essential nature of Rigpa, the essential and timeless aspect that arises in each moment. It is the non-conceptual knowingness aspect of Rigpa also known as yeshe.
Rigpa has essentially two components in oneness: The emptiness (kadag) aspect of the Dharmakaya and the arising of presence as the clarity of gsal-ba: Clear Light. (lhundrub).
It is this arising aspect (nature, rang-zhin) that is the luminosity that arises from the heart center that shines through the ka-ti channel out through the eyes. But it is also the awareness that allows hearing, smell, taste and touch to function. It is in the aspect or sense of touch that it is all pervasive throughout the body. But the main aspect for practice is the visual aspect of clarity that is centered in the lamp of the eyes, the fluid lasso lamp."
The Tantra of the Self-arising Buddha states:
Unimpeded primordial wisdom, which reveals itself in the embodiments of primordial wisdom, has for its basis one’s own eyes. Its location is in the center of one pupils. Its luminosity is the clarity of unimpeded vision. This infinite unimpededness in the center of one’s pupils is the embodiment of the unimpeded primordial wisdom of the buddhas. This luminosity of the eyes seeing without impediment is called the fluid lasso lamp.
The Tantra of the Essential Meaning of Avalokitesvara states:
Thus, the basis of the experience of the clear light is the fluid lasso lamp.
(Quotes from A Spacious Path to Freedom and Naked Awareness, both by Karma Chagme, 17th century)
Lopon Tenzin Namdak says in his Bonpo Dzogchen Teachings:
The word Sal-ba (gsal-ba) means clarity, but this is not a physical, visible light. Here clear (gsal-ba) means present and aware. Rigpa is a synonym for clarity. (gsal-ba) (pp. 85)
From Natural Liberation, Padma Sambhava teachings on the Six Bardos, as revealed by Karma Lingpa, commentary by Gyatrul Rinpoche:
From the Tantra of the Three Phrases of Liberation by Observation:
Oh Lord of Mysteries, the revelation of the Dharmakaya exists in dependence upon your body. Its locus is the core of your heart Its clarity is the clarity issuing from your eyes. The Buddha dwells inside your heart, and though it is enclosed by the body of flesh and blood, it is not covered. Thus, unobscured by the body , it is clearly, unobsturctedly present in the three times. That is the unborn and undying quality of your awareness.
Gyatrul Rinpoche comments:
The statement that clarity (gsal-ba) issuing out from your eyes pertains to the channel that connects the heart to the eyes. This clarity is a kind of luminosity, and since it is beyond the three times of the past, present, and future, it is unborn and undying.
The Tantra continues:
Oh, Lord of Mysteries, there are the instructions for actualizing the Dharmakaya: external space is this empty intervening space: internal space is the empty, hollow channel that connects the eyes and the heart (ka-ti), and the secret space is the precious palace of your own heart.
Direct your awareness to your eyes; direct your eyes to the intervening space, and by leaving your gaze there, primordial wisdom freely arises. When consciousness is directed to your eyes, nonconceptual awareness alone will appear, without being obscured by any compulsive ideation. Pp. 176
Padma Sambhava continues:
The main practice of the meditation, called the meditation of the threefold space is to be practiced while the body is in the posture of Vairocana with its seven attributes. (normal sitting meditation posture) (or in a chair)
Inwardly focus this empty mind-itself on the inter-connecting pathway of the empty, hollow channel(ka-ti). Identifying the aperture called the “fluid lasso lamp”directing your awareness to the eyes. Let the eyes gaze fixedly at this fresh, external space, and also focus your awareness into the space in front of you. Without meditating on anything, simply without wavering, let it be steady, luminous, and even.
Gyatrul Rinpoche comments:
"This practice is quite similar to the Leap-Over practice (thogal). You can learn the significance of this practice only by experiencing it for yourself. Just as you must feed your children for them to grow up, you need to feed your self through practice. By initially reading these teachings, you may get some understanding, but that alone does not suffice."
Padma Sambhava continues:
First practice in short sessions, and as you become accustomed to it, practice in longer and longer sessions. When you bring the session to an end, do not get up abruptly, but rise slowly without losing the sense of meditating: and proceed without losing the sense of awareness, without wavering, and without grasping. As you eat, drink, speak, and engage in every activity, do without losing the sentry of unwavering mindfulness. If this happens in meditative equipoise but not afterwards, by integrating this with your spiritual practice and all activities of moving, walking, lying down, and sitting, whatever you do will appear as meditation.
pp 177
From "Wonders of the Natural Mind" by Tenzin Wangyal pp 119:
"It is of great importance to have the experiential, and not merely conceptual, understanding of the inseparability of external surrounding space, the internal space with objects, and the secret space in the mind. When the Dzogchen teachings talk about integrating the mind with space through the practice of gazing into the sky, the practitioner is trying to be present in the inseparability of these three spaces.
The reason the practice is performed by gazing is not to limit sense perception to the visual sense consciousness only. It is possible to experience the inseparability of the three spaces through all the senses.
The eye sense organ is favored because it is the most important of the five sense consciousnesses and because it is associated with the space element. It is through the eyes that we see the base wisdom while gazing into space.
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, the water light doors of the inner light. Thus it is through the eyes that the inner luminosity is projected into external space.
In this way the space element of the heart, the space element of the eye sense consciousness, and the external surrounding space element of the sky are connected.
***This is integration with space, and we no longer feel limited by our bodies to one specific location but are present everywhere in space with no boundaries."***
Continued: (pp 127)
“It can be said that when we experience the fruition of the sky gazing practice we are seeing primordial awareness itself through our physical eyes, experiencing and realizing it while the moving-mind awareness is continuously and undistractedly present through the eye sense consciousness. In this way we develop the trekchod contemplation practice of remaining in union with space.”
I hope the materials above have helped to clarify and explain the theory and practice of “sky gazing” practice. I do have many additional textual sources that I could continue to quote, but I feel these are some of the best. I have practiced sky gazing myself for many years since receiving the transmissions and instructions from Norbu Rinpoche almost 30 years ago.
It would be a great benefit for all to put this practice to use. I have included many specific instructions on earlier posts, regarding postures, gaze etc. Never face the sun when doing this practice. You can actually do it in any space not just the sky. In a room, just focus on the space in front of you, not the objects or walls.
Through these practices and the resulting direct experiential insights that arise; it becomes clear that no study, empowerments, rituals or concepts are necessary in Dzogchen Ati Yoga.

Sam Harris describes Dzogchen pointing out:
Sam writes:
Sam: Not at all. Though I think you could be well served if you ever had the opportunity to study the Tibetan Buddhist practice of Dzogchen.
Dan: Joseph Goldstein, who’s a friend to both of us, recently put out this supplement to daily practice where he says, “Listen to all the sounds that arise in your consciousness and then try to find who or what is hearing them.” I find that when I do that, I’m directed into a space completely different from the one I arrive at when I’m sitting there watching my breath. I’m wondering if that is the kind of shift in attention you’re talking about. Is that what you would recommend as a way to bridge the gap you’ve just described?
Sam: Yes. Looking for the mind, or the thinker, or the one who is looking, is often taught as a preliminary exercise in Dzogchen, and it gets your attention pointed in the right direction. It’s different from focusing on the sensation of breathing. You’re simply turning attention upon itself—and this can provoke the insight I’m talking about. It’s possible to look for the one who is looking and to find, conclusively, that no one is there to be found.
People who have done a lot of meditation practice, who know what it’s like to concentrate deeply on an object like the breath, often develop a misconception that the truth is somewhere deep within. But non-duality is not deep. It’s right on the surface. This is another way the window analogy works well: Your reflection is not far away. You just need to know where to look for it. It’s not a matter of going deeper and deeper into subtlety until your face finally reveals itself. It is literally right before your eyes in every moment. When you turn attention upon itself and look for the thinker of your thoughts, the absence of any center to consciousness can be glimpsed immediately. It can’t be found by going deeper. To go deep—into the breath or any other phenomenon you can notice—is to start looking out the window at the trees.
The trick is to become sensitive to what consciousness is like the instant you try to turn it upon itself. In that first instant, there’s a gap between thoughts that can grow wider and become more salient. The more it opens, the more you can notice the character of consciousness prior to thought. This is true whether it’s ordinary consciousness—you standing bleary-eyed in line at Starbucks—or you’re in the middle of a three-month retreat and your body feels like it’s made of light. It simply doesn’t matter what the contents of consciousness are. The self is an illusion in any case.
It’s also useful to do this practice with your eyes open, because vision seems to anchor the feeling of subject/object duality more than any other sense. Most of us feel quite strongly that we are behind our eyes, looking out at a world that is over there. But the truth—subjectively speaking; I’m not making a claim about physics—is that everything is just appearing in consciousness. Losing the sense of subject/object duality with your eyes open can be the most vivid way to experience this shift in perception. That’s why Dzogchen practitioners tend to meditate with their eyes open.
Dan: So I would look at something and ask myself who is seeing it?
Sam: Yes—but it’s not a matter of verbally asking yourself the question. The crucial gesture is to attempt to turn attention upon itself and notice what changes in that first instant. Again, it’s not a matter of going deep within. You don’t have to work up to this thing. It’s a matter of looking for the looker and in that first moment noticing what consciousness is like. Once you notice that it is wide open and unencumbered by the feeling of self, that very insight becomes the basis of your mindfulness."

Sam Harris shared:
"For instance, I once had an opportunity to study with the great Tibetan lama Dilgo Khyentse Rinpoche in Nepal. Before making the trip, I had a dream in which he seemed to give me teachings about the nature of the mind. This dream struck me as interesting for two reasons: (1) The teachings I received were novel, useful, and convergent with what I later understood to be true; and (2) I had never met Khyentse Rinpoche, nor was I aware of having seen a photograph of him. This preceded my access to the Internet by at least five years, so the belief that I had never seen his picture was more plausible than it would be now. I also recall that I had no easy way of finding a picture of him for the sake of comparison. But because I was about to meet the man himself, it seemed that I would be able to confirm whether it had really been him in my dream.
First, the teachings: The lama in my dream began by asking who I was. I responded by telling him my name. Apparently, this wasn’t the answer he was looking for.
“Who are you?” he said again. He was now staring fixedly into my eyes and pointing at my face with an outstretched finger. I did not know what to say.
“Who are you?” he said again, continuing to point.
“Who are you?” he said a final time, but here he suddenly shifted his gaze and pointing finger, as though he were now addressing someone just to my left. The effect was quite startling, because I knew (insofar as one can be said to know anything in a dream) that we were alone. The lama was obviously pointing to someone who wasn’t there, and I suddenly noticed what I would later come to consider an important truth about the nature of the mind: Subjectively speaking, there is only consciousness and its contents; there is no inner self who is conscious. The feeling of being the experiencer of your experience, rather than identical to the totality of experience, is an illusion. The lama in my dream seemed to dissect this very feeling of being a self and, for a brief moment, removed it from my mind. I awoke convinced that I had glimpsed something quite profound."

Twofold Emptiness Explained
The first fold is "emptiness of self":
There seems to be a lot of misunderstanding regarding the question of selfhood and whether a personal, individual self of any kind actually exists. Some think there is a personal self that underlies the fictional self, which is only a conceptual construction. This is the view of an "atman" or "self-soul" that the Buddha thoroughly refuted. The so called conventional self can't be found to exist within the body-mind nor outside the body-mind. That leaves no other option for its existence except within imagination.
In a dark room, a rope may be mistaken to be a snake, along with all the descriptions about snakes that the mind contains. We feel anxiety, fear and our adrenalin and blood pressures go up, as well as heart beat.
But if we look closely at the rope in brighter light, we won't be able to find a snake within the rope, or upon the rope, nor outside of the rope. That leaves only the imagination as its residence. It's the same regarding our snake-self. Our body-mind is like the rope. The mind infers a self as a personal "me" upon and within the body-mind in the darkness of confused mental functioning. We have real feelings felt about this imaginary "me" that create moods, altered bio-chemistry and sense of a "suffering me". But if we introspectively look within our mental events, we won't find a "me" anywhere; not in the body, not in the mind; we only find thoughts and feelings ABOUT a self, but no self is discovered. Then the lights go on and suddenly the subconscious mind ceases to generate the mistaken "me" belief. The personal self or "me" was no more real than the imaginary snake! There is no "liberation or enlightenment" beyond this direct insight and cessation of this cognitive error, and none without it. Read this below.
Khenpo Tsulstrim Gyatso:
"When we realize the selflessness of the individual, however, this whole process stops. The wrong views that have their root in the belief in self cease, then the mental afflictions cease, then karmic actions cease, and as a result of that, birth in samsara’s cycle of existence ceases."
Khenpo Tsulstrim Gyamtso
"We can formulate the following logical reasoning: Karmic actions and results are mere appearances devoid of true existence, because no self, no actor, exists to perform them. This is a valid way to put things because if the self of the individual does not exist, there cannot be any action, and therefore there cannot be any result of any action either."
Khenpo Tsulstrim Gyamtso
"Someone might ask, “Isn’t it nihilistic to think that karmic actions and their results do not exist?” In fact, this is not a nihilistic view because there exists no self to have any nihilistic view. There can be a nihilistic view only if there is someone to hold it, but since there is no one to have any view, then there can be no nihilism. Furthermore, since the thought of nihilism neither arises nor abides nor ceases, there can be no nihilism in genuine reality. Genuine reality transcends the conceptual fabrications of realism and nihilism. It transcends karmic actions and results, and the absence of karmic actions and results as well. If karmic actions and their results do not exist in the abiding nature of reality, then what is the quality of their appearance?
Nagarjuna describes this in the chapter’s thirty-third verse:
Mental afflictions, actions, and bodies, as well as actors and results, are like cities of imaginary beings, like mirages, and like dreams."
Khenpo Tsulstrim Gyatso
"Some people might argue, “There are yogis and yoginis who realize selflessness, and this proves that the self really does exist after all, or else who would be the ones who possessed this realization?”
Nagarjuna answers this claim in the third verse:
"The ones who do not cling to “me” or “mine” do not exist either. Those who do not cling to “me” or “mine” see accurately, So they do not see a self."
Khenpo Tsulstrim
The second "fold" is "emptiness of all objectively existing things":
In the Sutra Requested by Madröpa, the Buddha said:
Whatever arises from conditions does not arise. It does not have the nature of arising. Whatever depends on conditions is explained to be empty, And to know emptiness is the way to be conscientious.
IN THIS CHAPTER, Nagarjuna explains the meaning of this passage and proves its validity with logical reasoning. The reason Nagarjuna composed this chapter was that people believe that causal conditions are real. As a result of that, they believe that things really happen. They believe that arising is real. When they believe that, it is difficult for them to believe in emptiness and to gain confidence that all phenomena are empty of inherent existence. However, in order to understand the true nature of reality, we must realize that nothing ever really happens. We must realize that arising and birth are not real. Therefore, Nagarjuna analyzes causes, conditions, and arising, and he proves that they are in fact empty of any inherent nature.
Khenpo Tsultrim Gyamtso

KOCOURMIKES: "No thought: no problem. It’s not possible to have a problem without believing a prior thought. To notice this simple truth is the beginning of peace." Byron Katie

Dzogchen means "Great Perfection"
"Everything is seen to be perfect, just the way it is." Byron Katie
"Everything is naturally perfect just as it is." Dilgo Khentse Rinpoche
Only ignorant thoughts disagree!

The Book of Arda Viraf
http://www.avesta.org/mp/viraf.html

Dzogchen scholar and practitioner, David Germano explains (below) details of Dzogchen Nyinthig according to Longchenpa; it becomes clear that the later rendition of Dzogchen (Nyingthig) is not a direct Dharmakaya path as was earliest Semde, but became a hybrid of Yogini Tantra practices and original non-tantric Dzogchen. This turned Dzogchen into a gradualist type of Atiyoga based on Sambhogakaya methods instead of more direct Dharmakaya methods.
'Somatic functions: the universal ground of the karmic propensities-derived body'
Foundational consciousness’s (alaya, sem, karmic mind) .... points to its interdependence with embodiment, namely the deeply somatic character of the unconscious. The "Treasury of Reality’s Expanse" (ibid.) describes the “universal ground-as-body” (alaya) as the “beginningless karmic propensities for manifestation in terms of a body,” which becomes the “basis for the constellation of factors making up our individual bodies.” In general, the ordinary body is termed “ripened karmic propensities” (Longchenpa 1983b, vol. 2, 329.6) since it forms via the dynamics of karmic propensities from the moment of conception onwards:
"When the karmic mind; constellation of eight modes of consciousness, and fifty one mental factors manifest along with the karmic propensities, it is termed the “sheath” or “body” of the ripening karmic propensities. Furthermore, they are three in number – the flesh and blood body of the desire realm, the light body ripening in the four meditative states, and the psychic body (yid lus)which is latent in the formless realm". (Longchenpa 1971a, vol. 3, 202.3)
The three bodies correspond to the three realms of cyclic existence: (i) the flesh and blood corporeal body of the sensual realm, with the major limbs (the two arms, two legs, and head) and auxiliary appendages (the fingers, toes, chin); (ii) the luminous, etherealized bodies of the form realm corresponding to various levels of deities and rarefied states of meditation; and (iii) the “psychic bodies” of the formless realm, in which existence is attenuated to concentrated psychic energy without material physicality.
In the third case, embodiment is limited to a ghost- like existence between lives in the intermediate process (bar do), a mere mental image deriving from the karmic propensities of eons of embodied existence. In this way, the lived body can manifest on three different levels, which can be understood as dimensions of experience accessible to us in this life – the coarse physical level enmeshed in material existence, a vibrant subtle body reflexively sensed in contemplation, and the experiential body in various states – dreams, post-death, rarified contemplative states, visions, various imaginative processes, and acts of cognitive modeling.
The basic point is that the karmic traces constituting the unconscious dynamics of the foundational consciousness are deeply constitutive of all forms of embodiment:
"Since the karmic propensities for a body are present within the root psychic energy (of the universal ground), the bodies of flesh and blood, light, and the psyche manifest, and hence (this division of the universal ground) is termed (the “universal ground of the karmic propensities- derived body.” (Longchenpa 1983b, vol. 2, 36.2)
This somatic character of the foundational consciousness extends deeply into the body’s interior structure and processes, since the cosmogonic drama leading to it is not only interiorized within the consciousness and unconscious processes of sentient life, but is also somatically embedded within the body’s physiological detail.
Earlier Buddha-nature literature in Mahayana was pervaded by evocative metaphors placing divinity (whether potential or actual) within the ordinary body, but details are sparse on how that might actually work. The rise of yogic physiology in yogini tantras constituted a deeply somatic turn in Buddhist contemplation and discourse that focused on the intimate physiological detail of the human peripersonal space.
At times this took the form of an abstract mapping of Buddhist doctrinal concepts and iconographic detail onto the human body, but contemplation also involved genuine attention to ordinarily unconscious physiological processes and intense physical sensations. This somatic discourse entailed that all important concepts had to be embodied in very precise manners.
Thus the heart forming one of the four main “wheels” (S: cakra) of Buddhist subtle bodies is the somatic residence of the divine ground of pure awareness. Its cosmogonic luminosity – technically termed the “presencing of the ground” (gzhi snang) – spills out from the heart into a series of “luminous channels” (‘od rtsa) extending throughout the body from a central channel running up the body’s torso. As complicated physical and mental human structures evolve based upon it, it remains within the human body’s central vitality channel as a radiation of the heart’s radiant light via the network of the latter’s luminous channels.
The foundational consciousness (sem) is understood as deriving from the luminous channels’ “brightness” (gdangs), and is viewed as “clouds” which obscure the heart’s pristine awareness and thus must be cleared away via contemplation.
It (sem) is located within the “vitality channel” (srog rtsa), a term usually specifying the aorta or blood channel trunk, and often associated with the spinal cord (rgyungs pa) in these texts (Longchenpa 1971a).
In Tibetan medical texts, the aorta is termed the “black vitality channel” and the spinal cord the “white vitality channel,” clearly relating to the key role of blood and nervous energy. The luminous channel of transcendence remains located within this vitality channel, such that its somatic reality again reiterates the primacy and primordiality of Buddha-nature in terms of human being, and the secondary and derivative nature of the fundamental consciousness (sem).
In summary, these unconscious processes – both mundane and divine – are deeply intertwined with somatic processes and realities. This entails both that our physical state is a direct function of our relationship to unconscious processes, and that the key to gnosis lies through a somatic engagement rather than a purely cognitive one.
Contemplative functions: the gnostic transformation:
These models of the unconscious dimensions of being as well as bifurcated models of creation and agency are clearly manifest in the Seminal Heart’s (Nyingthig) contemplative traditions.
The contemplative focus on the foundational consciousness (sem, alaya) is chiefly on its eradication through traditional practices of “calming” (shamatha) and insight (vipassana). These function to deconstruct the foundational con- sciousness’s sedimented patterns, while also opening up a clearing for the divine ground’s efflugence to emerge in the field of reflexive awareness.
Similar practices include meditations on the sounds of the elements (wind, water, etc.) through cultivating calming based upon the sound of natural elements, as well as the “differentiation of samsara and nirvana” (‘khor ‘das ru shan) practice in which people act crazily in an isolated valley until pure fatigue exhausts ordinary constructions of experience. This culminates in the breakthrough (khregs chod) contemplative praxis, which essentially is a form-free relaxed presence of mind immersed within the depth unconscious of the (pure) ground.
However, the most distinctive contemplative practices are those focusing on a deeply somatic experi- ence of creative imaginal processes termed “direct transcendence” (thod rgal). This core practice involves cultivating a spontaneous flow of images understood to be the effulgent flow of luminosity from the heart’s universal ground through the eyes into exterior space. As this ordinarily unconscious process becomes reflexively self-aware, an alternative form of organization and patterning comes to the fore. Hence a dual tracked contemplative model is explicitly geared toward first eradicating the shallower layers of unconscious processes, and second bringing deeper processes into reflexive awareness.
Conclusion:
Explicit models of unconscious mental and physical processes arose within Indian Buddhism in response to the Abhidharma tradition’s intensive analysis of consciousness, both in theory and practice. Yogacarin Buddhists subsequently discerned the limits of conscious awareness, and, in the process, the underlying conditions that must necessarily support all ordinary conscious experience. Until this point, the notion of a foundational consciousness (alaya-vijñana) had largely remained a solution to an Abhidharmic problem concerning the relationship between different modalities and functions of consciousness. Once the notion of a foundational consciousness (alaya) underlying all other forms of mind was fully articulated, however, it became an interpretive nexus inviting speculation on its relationship to other processes outside consciousness awareness and control. These included Buddha-nature and pure consciousness (amala-vijñana), leading increasingly to speculation on older but as of yet poorly developed notions of original purity hidden within ordinary existence. This basic tension – namely whether fundamental consciousness is defiled or pure – came to be further developed in philosophical esoteric movements in Tibet. In at least one such tradition, the Great Perfection, we find a complex new synthesis elaborating both aspects into a deeply somatic portrayal of the unconscious as a dramatic unfolding of radically active divine and distorted processes with contrasting paradigms of creation and causality."
From: "A COMPARISON OF ALAYA-VIJÑANA IN YOGACARA AND DZOGCHEN" David F. Germano and William S. Waldron

The Buddhist DJ priest, bringing techno to the temple - BBC News
http://www.bbc.com/news/av/magazine-39980723/the-buddhist-dj-priest-bringing-techno-to-the-temple

Vajrapani puja: clearing the obstacles | Mahabodhi on the web
https://mahabodhi1925.wordpress.com/buddhist-resources/more-devotional-texts/vajrapani-puja/

Protection from Black Magic and Spirits | Tsem Rinpoche
http://www.tsemrinpoche.com/...-rinpoche/buddhas-dharma/protection-from-black-magic-and-spirits.html

Hormazd Khoday
http://www.zoroaster.com/avesta/Hormazd%20Khoday.htm

Daily Zoroastrian prayers recorded
http://avesta.org/mp3/index.html

The real story on the Chakras — Tantrik Studies
http://tantrikstudies.squarespace.com/blog/2016/2/5/the-real-story-on-the-chakras

Iran Chamber Society: Religion in Iran: The Secrets of Zoroastrianism
http://www.iranchamber.com/religions/articles/secrets_of_zoroastrianism.php

Chokyi Nyima Rinpoche wrote:
"Basically and fundamentally, our mind is utterly empty, sheer bliss, totally naked. We do not need to make it like this; we do not need to cultivate it by meditating, to create this state by meditating.
Give up thinking of anything at all, about the past, the future or the present. Remain thought-free, like an infant.
Innate suchness is unobscured the moment you are not caught up in present thinking.
That which prevents us from being face to face with the real Buddha, the natural state of mind, is our own thinking. It seems to block the natural state.
Rigpa, the Natural State, is not cultivated in meditation. The awakened state is not an object of the intellect. Rigpa is beyond intellect, and concepts.
This is the real Buddhadharma, not to do a thing. Not to think of anything like Saraha said, "Having totally abandoned thinker and what is thought of, remain as a thought-free child."
Thinking is delusion.
When caught up in thinking we are deluded. To be free of thinking is to be free.
That freedom consists in how to be free from our thinking.
As long as the web of thinking has not dissolved, there will repeatedly be rebirth in and the experiences of the six realms.
The method: But if you want to be totally free of conceptual thinking there is only one way: through training in thought-free wakefulness. (rigpa).
Strip awareness to its naked state.
If you want to attain liberation and omniscient enlightenment, you need to be free of conceptual thinking.
Being free of thought is liberation.
This is not some state that is far away from us: thought-free wakefulness actually exists together with every thought, inseparable from it... but the thinking obscures or hides this innate actuality. Thought free wakefulness (the natural state) is immediately present the very moment the thinking dissolves, the moment it vanishes, fades away, falls apart.
Simply suspend your thinking within the non-clinging state of wakefulness: that is the correct view."

Dzogchen master, Chokyi Nyima (son of Tulku Urgyen):
"Being free of thought is liberation."

Chokyi Nyima Rinpoche wrote:
"Basically and fundamentally, our mind is utterly empty, sheer bliss, totally naked. We do not need to make it like this; we do not need to cultivate it by meditating, to create this state by meditating.
Give up thinking of anything at all, about the past, the future or the present. Remain thought-free, like an infant.
Innate suchness is unobscured the moment you are not caught up in present thinking.
That which prevents us from being face to face with the real Buddha, the natural state of mind, is our own thinking. It seems to block the natural state.
Rigpa, the Natural State, is not cultivated in meditation. The awakened state is not an object of the intellect. Rigpa is beyond intellect, and concepts.
This is the real Buddhadharma, not to do a thing. Not to think of anything like Saraha said, "Having totally abandoned thinker and what is thought of, remain as a thought-free child."
Thinking is delusion.
When caught up in thinking we are deluded. To be free of thinking is to be free.
That freedom consists in how to be free from our thinking.
As long as the web of thinking has not dissolved, there will repeatedly be rebirth in and the experiences of the six realms.
The method: But if you want to be totally free of conceptual thinking there is only one way: through training in thought-free wakefulness. (rigpa).
Strip awareness to its naked state.
If you want to attain liberation and omniscient enlightenment, you need to be free of conceptual thinking.
Being free of thought is liberation.
This is not some state that is far away from us: thought-free wakefulness actually exists together with every thought, inseparable from it... but the thinking obscures or hides this innate actuality. Thought free wakefulness (the natural state) is immediately present the very moment the thinking dissolves, the moment it vanishes, fades away, falls apart.
Simply suspend your thinking within the non-clinging state of wakefulness: that is the correct view."

Dzogčhen | Mezinárodní komunita dzogčhenu Česká republika
https://www.dzogchen.cz/

tady nejsou navody, na FB.

pokud to nekoho zajima zkouset, tak frekventujte CNN Rinpocheho v prve rade, a FB skupiny tady

[ KOCOURMIKES @ BUDDHISMUS ]

IOM_NUKSO: popisy technik Dzogchenu co tady pristaly. Pokud jsi mentalne nestabilni, mohlo by to zpusobit psychicke potize (psychotickou epizodu, nocni mury), v takovem pripade je treba s tim prestat, vzit si vecer tabletu a jit spat, opakovat 14 dni.