FORAMINIFERA: tohle me na tom zarazi. Protoze to cemu venujes svou pozornost sili/roste. To je jako kdyz jsem se byl podivat na jednoho budhistickyho co prijel do cech a tam ze meditujte na me jako na budhu. No pekny, taky bych bral aby plna hala lidi na me myslela jako na budhu :D vzhledem k tomu ze zakouti lidskych mysli dokazi byt hluboka a skryvat ledacos mi to prijde osemetne. Nakolik cista musi byt ta bytost abych ji mohl sverit takovym zpusobem mou pozornost? Ale zase na druhou stranu svou pozornost venuju kdejakym jinym blbostem.

FORAMINIFERA: jj GR existuje a ma prehled.

We should constantly keep in mind that Guru Rinpoche is our sole refuge, whether in happiness or in sorrow, whether in the higher realms of samsara or the lower. Without any second thoughts, we should give our whole mind to him, like throwing a pebble into a lake.

--Guru Yoga, Dilgo Khyentse Rinpoche

Complete Thogal Instructions

THE OPEN DOORWAY
http://www.theopendoorway.org/Dzogchen-Thodgal.htm

Dr. Sanjay Gupta: Paul Farmer, the doctor who taught me to be more selfless - CNN.com
http://edition.cnn.com/...y-gupta-partners-in-health-champions-for-change/index.html?linkId=39124406

The practice of Dzogchen or Atiyoga
is to realize the tathagatagarbha, or "buddha nature," which has been present as our true nature since the very beginning. Here it is not sufficient to focus on contrived practices that involve intellectual effort and concepts. To recognize our true nature, the practice should be utterly beyond fabrication.

The practice is simply to realize the emptiness and the radiance, or natural expression, of wisdom, which is beyond all intellectual concepts. It is the true realization of the absolute nature just as it is - the ultimate fruition.

- Dilgo Khyentse Rinpoche - Guru Yoga - Shambhala Publications

! Celosvětová transmise Gurujógy - úterý 2. srpna 2017 v 05:00 !

Milí přátelé,

v úterý 2. 8. 2017 v 05:00 (GMT+2) proběhne celosvětová transmise Gurujógy
dzogčhenu – v den výročí mistra Guru Padmasambhavy a Ješe Čhogjal , formou živého videopřenosu praxe s Mistrem Čhögyal Namkhai Norbuem.

Budeme se na Vás těšit jak v Praze, tak na ostatních místech ČR, kde bude video transmise probíhat přesně ve stejný okamžik jako na celém světě.

Noví zájemci by se měli zúčastnit předchozího výkladu.

V PRAZE BUDE PROBÍHAT PŘÍPRAVA A VÝKLAD, zájemci prosím hlašte se na
blue@dzogchen.cz a sledujte naše webové stránky http://www.dzogchen.cz/

ADRESA: Opletalova 35, Praha 1 – ve STŘEDY 18:30 /ÚTERÝ 20:00

18.7. 2017 ÚTERÝ od 20:00 - praxe gurujógy na Guru Padmasambhavu
26.7. 2017 STŘEDA od 18:30 – praxe gurujógy na Guru Padmasambhavu
1.8. 2017 ÚTERÝ od 20:00 – praxe gurujógy na Guru Padmasambhavu

2. 8. 2017 STŘEDA od 05:00 transmise
Pokud znáte ve vašem okolí někoho, kdo má dlouhodobý zájem o nauku dzogčhenu, můžete jej o tomto informovat. Člověk, který chce přijmout při teto příležitosti transmisi, by měl mít seriózní zájem o následovaní nauky dzogčhenu a je vhodné, aby měl přečtenu alespoň jednu knížku od Čhögjal Namkhai Norbua, a aby se zúčastnil některého z výkladu a nácviku praxe – buď v Praze, nebo na jiných kontaktních místech ČR: http://www.dzogchen.cz/

Přejeme Vám bdělé momenty.
Zdraví vaši modří

Thoughts about Marigpa
Marigpa is the opposite of rigpa. Rigpa is our primordial wisdom Awareness. It's an awareness that knows it's own nature as being what it always is.
Marigpa is a cognitive state of ignorance. It is ignorant of its own true nature. Rigpa and marigpa are mutually exclusive.
Rigpa knows it's true nature non-conceptually. It's not a thought "about" it's true nature.
In Dzogchen we describe two types of cognition; one is "togpa" (namtok) as ordinary thoughts and the other is "sherab" or "yeshe" as rigpa's non-conceptualized wisdoms.
Ordinary thoughts as namtok are always marigpa.
Primordial, non-conceptual wisdoms as yeshe and sherab, are rigpa cognitions.
This is why all traditions say there are no namtok or thoughts in rigpa. Every thought is marigpa manifesting as slivers of the mind's incessant, karmic daydreaming. The famous ignorance that Buddha declared to be the root of all suffering is in fact to be found as only your current thought.
Your current ignorance or marigpa can't be the last thought nor the next thought; the totality of samsara can never be more than your current thought.
It can be noticed that during any thought, the wisdom self-certainty of transparent rigpa is always absent.
So it's obvious that any thinking or conceptualizing will never contain rigpa's enlightened wisdoms, but only it's opposite.
Let's clarify further regarding Rigpa and thoughts... One of this century's greatest Dzogchen masters was Tulku Urgyen. He wrote on this topic often and with great emphasis. Here is a quote from his book titled As It Is, volume 2, pages 168 and 169:
A student asks: Can there be thinking during Rigpa?
Rinpoche: "It is essential to resolve the fact that there is no namtog (thought) whatsoever in the state of rigpa; it is impossible. Darkness cannot remain when the sun rises. A hair cannot remain in a flame. It is only in a moment of distraction that you lose the continuity of rigpa. It is only out of that loss, which is marigpa, unknowing, that thinking can possibly start to move. This loss of continuity, in the sense of forgetting and being distracted, is called co-emergent ignorance. To reiterate, thinking means to conceptualize out of the state of unknowing. Thinking only begins after marigpa sets in, at the loss of rigpa! During the non-distraction of rigpa, no thought can begin. I cannot emphasize this enough - there is no thought during the state of rigpa!"
The Buddha taught this:
"Conceptualizing is a disease, conceptualizing is a cancer, conceptualizing is an arrow. By going beyond all conceptualizing (thinking), monk, he is said to be a sage at peace."
MN 140 Dhātuvibhaṅga Sutta

and why we just dont experience the ever present radiant emptiness rigpa ?

we only experience ever present radiance! Look around you! The sky, the grass, the birds, your thoughts, your egoic daydreams.

because it is energetic phenomenon of decency, of freedom (from ego, self), liberation from all those things. radiant emptiness ramains, free

not exactly; egoic mind and it's actions are also "ever present radiance", as is everything!



ཆོས་རྣམས་མ་ལུས་གཉིས་མེད་པའི།
།རང་རིག་བྱང་ཆུབ་སེམས་ཉིད་དོ།

One's knowledge of the non-duality of
all phenomena is bodhicitta.

— Vajrasattvamāyājālaguhyasarvādarśa-nāma-tantra

Another way to meditate on emptiness is to ask yourself, “What am I doing now?” You reply, “I’m sitting.”

"Then ask yourself, “Why do I say that "I" am sitting?” “There’s no other reason at all to believe that "I" am sitting except that my body is doing the action of sitting.”

"And when you say, “I’m thinking” or “I’m listening to teachings,” why do you believe "you" are thinking or listening to teachings? There’s no other reason at all except that your mind is thinking or listening to teachings."

"This way of meditating helps us to recognize the object to be refuted. It is only because the aggregates (body/mind) are sitting, standing, eating, drinking or sleeping that we believe “I’m sitting,” “I’m standing,” “I’m eating,” “I’m drinking” or “I’m sleeping.” The I is merely imputed in dependence upon the aggregates ( body/mind) and the actions of the aggregates (body/mind). With this reasoning, there’s suddenly a big change in your view of the I. The concrete I, the seemingly real I, suddenly becomes empty right there. The seemingly real I from its own side that appeared before is not there."

Prasangika View
Lama Zopa

i wonder, how to do it, when one just relaxes into nature of mind, how to do it that everything drops and is cleared and just bare radiant rigpa, radiant emptiness present. how to to get to bare rigpa, to radiant emptiness ?

*

your mind is approaching this as though something and someone exists.

first indoctrinate the mind with this:

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.

FB Trekchod group

https://www.facebook.com/groups/148350305359304/

Kundalini phenomenon

This is not YOUR fault. This is due to media, educational institutions of authority and brainwashing, thus after generations of controlled thought, cognitive dissonance impairs reasonably logical and good people from seeing the perspective I live from.
It takes activity unlearning your education from childhood and relearning self love, self discipline, self awareness and self discovery.
We all have passion in our spirit to live an inclusive, free life of love and joy, but we must create that.

Spacious....The Gnowledge that has gone Beyond is ‘now-present’ and is not confined by objects, existence/nonexistence, never coming into being or accumulating mental constructs but all mental elaboration spontaneously releases at inception as there is nothing to anchor concepts.

Awareness....Relaxed openness in all of the above, that is not conditioned by perceptual consciousness, material or energetic.

I am trying to find a way to differentiate what I am referring to as “awareness” from consciousness. Consciousness comes and goes depending upon other factors.

Now I mentioned Padmasambhava’s eyes as depicted in that statue. This is the “Dharmadhatu stare”. This is not to suggest that people go around in a bug-eyed samadhi...but if one can imagine what that would feel like, the staring of that statue, that is certainly what it feels like. It is as if ones eyes are all extensively open and unblinking so much so, that one is even surprised at their reflection in a mirror when their face just appears normal, without the wide open stare.

When perceptual consciousness is being condition by what it perceives that “stare” is not recognized because spaciousness is being crowded by conceptual elaboration. I was recently on vacation at a nice beach home. The homes across the street stood between our dwelling and the beach/ocean. I liked to start my day on the deck overlooking ocean view. I would muse about what Buddha referred to as the “Terrace of Enlightenment”. As I sat there the view of the ocean was slightly obscured by the houses across the street, the houses actually on the beach. The homes in the view were a fabrication. Conception is like that...fabrication that just accumulates until the spaciousness is not known. (In reality even the ocean and horizon, the view etc are the same as the house. This is just a simile). Once objects have been penetrated both materially and energetically and realness is no longer imputed to that which has none the accumulation ceases and spontaneously gives way to vast spaciousness with no essential objects of perception anywhere to be found resulting in the Dharmadhatu stare. The spaciousness is known directly by the absence of essential objects. The absence of essential objects is dependent arising, dependent arising is emptiness.

Separate Places

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.

Pure Awareness and afflicted mind won’t be found in separate places or in separate times. The empty nature of the afflicted mind is itself Pure Awareness. Not seeing the empty nature of Pure Awareness 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 itself, the presence of the ego-self. The imagined non-existence of the one, is the imagined existence of the other.

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. Awareness can only be found as the luminous and knowing emptiness that is exactly what and where we always are.

Unstable Rigpa???
Have you realized twofold emptiness? Without the mind having realized "twofold emptiness", it will continue to hallucinate into distracted states of mind. (Short-cut and clue: But what is aware of those "distracted states" is itself never distracted)
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

The Project Manager
The egoic selfing process takes on many highly disguised roles. It can appear as a suffering "me" as a victim, a suffering "me" as a guilt ridden self, an arrogant "me", full of pride, a depressed "me", an anxious "me", a vindictive "me", or perhaps a happy "me", a relaxed "me", a seeking "me" or maybe a "me" that "gets it" but keeps losing it.
But the one "me" that usually sneaks in unnoticed is the "enlightenment project manager". This egoic "me" runs the show as the boss and controller of the "enlightenment project". It's actually a version of the "suffering me" taking charge in order to finally be free of all modes of personal suffering. It also is attracted to the promised payoff of eternal bliss, peace, omniscience, and love.
When the thoughts "I should meditate today", or "I need to do more practice" or
"I need to get this new book on enlightenment", or "I need to go to this next special retreat" or "I need to follow my lama or guru's instructions" or "I need to be more mindful" or "I need to give up all effort in seeking" or "I need to look into the nature of my own mind"; know that all the above are the egoic self in action as the "enlightenment project manager".
The egoic self may then respond, "well if I don't make some effort (or no effort) then how can I realize or become enlightened?".
The confusion here is based on the fact of the mind not recognizing that there is no self to do or not do any of those things, and that there is no self to realize anything and no one to become enlightened.
There is no self that suffers and that needs help. All there is, is a stream of thoughts and feelings ABOUT a suffering self or "me". The "enlightenment project manager" is a streaming narrative absent the "one" being referenced. Children can talk convincingly all day about the believed-in Easter Bunny and Santa Claus; but the two entities being talked about nonetheless, don't exist.
What "you" think to be your "self" as expressed as "me", is just a stream of thoughts and feelings about a "me". But the entity as a personal identity never appears. Interestingly, when the mind goes into a deep meditative state of absolutely "no thought", the "me" disappears during that total stillness.
This happens every night when falling asleep; at the moment of falling into deep sleep, "you" disappear. That's because "you" we're just a mental thought construction of daytime consciousness that now ceased being generated. Then the subconscious generates a dream landscape with a whole new, but similar "me" self in the dream that disappears when you wake up. Neither the daytime "me" nor the night-time dreamed "me" are any more real than the other.