R E J O I C E

R E S T


without distractions.
in silence.
in peace.


fully.


Abide in tranquility.
Recharge.


R O O T E D I N
Y O U R B A L A N C E

B R E A T H E

W A K E U P

like a bird would;
singing -
because it's their nature
to greet the day
resounding far and wide
from a swelling chest
full of one thing:

L I F E F O R C E
B E Y O N D
C O N T A I N M E N T

Which is the peak you are headed to?
Do you see beyond the clouds of your perception?
Be patient.

C L E A R E R D A Y S
W I L L C O M E .

O M

A H

H U M

The Seed
The Heart
The Drop
The Union

The Womb
The Maiden
The Mother
The Crone

The Crone
The Mother
The Maiden
The Womb

The Union
The Drop
The Heart
The Seed

H U M

A H

O M

Χ Ρ Ι Σ Τ Ο Σ Α Ν Ε Σ Τ Η

"The presence of the Gods . . . reveals the incorporeal as corporeal to the eyes of the soul by means of the eyes of the body."

Iamblichos

"Like a feather that is blown wherever the wind takes it,
a weak and undisciplined mind is easily influenced by its environment and can be blown off the path.

Until your mind becomes like a mountain that no wind can move, take care of who you mix with, and how you spend your time."

~  Chamtrul Rinpoche

Walking the Path is like carving wood, chipping away piece by piece as you hammer on forth...

Good things take time. It is balance that keeps the progress steady.

Rest and Effort.
Rebound and Hit.
Control and Force.

Measure, then Carve.
Observe, then Strike.
Stop when the work is finished.

The Radical non-Path of Dzogchen: The Vehicle beyond the Causality of Spacetime.


Dzogchen is radical.

Dzogchen, or “The Great Perfection,” represents the most direct, non-gradual tradition within Tibetan spiritual thought, and radically departs from the doctrinal and cultural frameworks of institutional Buddhism. It teaches that there is no path, no progress, and no final goal because one's primordial nature is already fully awakened. This luminous nature is called rigpa (Tib. rig pa, Skt. vidyā), pure awareness beyond subject-object duality. In Dzogchen, the assertion is unambiguous: you are already Buddha, and awakening lies not in practice or becoming, but in recognizing what has always been.

In the traditional language of Dzogchen texts, all appearances—internal thoughts and external phenomena—arise as the dynamic expression (tsal) of rigpa. They are not caused by external agents or karmic chains in the ordinary sense but are the spontaneous display (rolpa) of one’s own luminous mind. As Tulku Urgyen Rinpoche notes: “The key point is to recognize the nature of mind and remain in that recognition. Then everything is self-liberated.” (As It Is, Vol. 1, 1999).

In recent times, the term Radical Dzogchen has been used to distinguish the teachings of early Dzogchen authors, as they are, without the modifications that came into Dzogchen due to the influence and persecution exerted by the New Schools of Tibetan Buddhism. Radical Dzogchen calls for a return to the crux of Dzogchen as it was expressed in its original revelation.

As Keith Dowman writes, “Dzogchen is a nonreligious, nonsectarian, trans-cultural science of enlightenment that requires no beliefs, supports no institutions, needs no dogma and belongs to no tradition.” (Dowman, Spaciousness: The Radical Dzogchen of the Vajra Heart, 2004). Likewise, the Tibetan master Chögyal Namkhai Norbu taught, “Rigpa does not belong to any culture or time; it is the universal condition of all beings.” (Dzogchen: The Self-Perfected State, 1996).

John Myrdhin Reynolds underscores this point, writing: “Dzogchen is not a religion, nor a philosophy, nor a cultural worldview. It is the direct recognition of what is always already the case—pure awareness itself. Therefore, it can be practiced by anyone, anywhere, regardless of belief or culture.” (Reynolds, Self-Liberation through Seeing with Naked Awareness, 2000).

These radical statements reflect Dzogchen’s core conviction that awareness (rigpa) is not the property of any religion, ethnicity, or philosophy. While preserved mostly within the Nyingma school of Tibetan Buddhism, its essence transcends Buddhism itself. In the view of Dzogchen, the ultimate experience of any faith—religious or secular—is the nature of mind itself. When the non-view of the Great Perfection is truly assimilated, all paths, regardless of form or doctrine, converge in the same realization. The Dzogchen Sangha welcomes devotees of all traditions, beliefs, ideologies, and lifestyles along with their practices into its non-sectarian expanse. However, this radical inclusivity is a blasphemy to any form of fundamentalism, which clings to division due to the psychological need of the individual to be one of the “elects”, whereas Dzogchen sees in the infinitude of multiplicity the indivisible ground.

The Radical non-Path of Dzogchen: The Vehicle beyond the Causality of Spacetime. Part 2.


Keith Downman (The Yeshe Lama, 2014) further elaborates: "Radical Dzogchen in its primary sense, implies a total commitment to the broad, unstructured, nondogmatic praxis of the Great Perfection in the now. Such broad praxis takes the individual’s karmic patterning, genetically originated and then modified by behavioral conditioning, as the starting point, and then through recognition of the nature of our being utilizing its nonaction as the overarching precept informing our momentary experience. Embodying that precept, we remain relaxed in our authentic nature. The imperative here is an involuntary recognition of the ineluctable immanence of the Great Perfection. The starting point is thus known as an unlimited altruistic spontaneity."

Since Dzogchen’s starting point is altruistic spontaneity of unfathomable inclusiveness, Downman concludes: “Thirdly, following intimately from those concerns, radical Dzogchen, transcending all cultural forms, entails an appreciation of our own home grown cultural forms and values to an extend even greater than those of the Indian and Central Asian cultures that first generated and then hosted Dzogchen, (The Yeshe Lama, 2014).

Traditions of Dzogchen do not teach, in the conventional sense, but rather point out the Real. There is no path to traverse, no qualities to cultivate, and no enlightenment to attain because the state of enlightenment is the natural state of the mind. Furthermore, there is no self or phenomenon to purify and transmute because all beings are already empty and luminous in their arising. As Chögyal Namkhai Norbu affirmed, "The base of Dzogchen is the primordial state, the nature of the mind, which is beyond dualism and beyond any idea of progress" (Namkhai Norbu, The Crystal and the Way of Light, 1999). These Buddha-Words of Namkhai Norbu stem from the Kunjed Gyalpo root Tantras, in which it is declared: “The mind itself is the Buddha, and there is nothing to seek elsewhere”.

The luminous mind—rigpa—with its innate clarity, radiance, and spontaneous presence, is always known only in and as the non-dual immediacy of the present moment. This direct, unmediated perception discloses the now not as a temporal point in linear time, but as the timeless expanse of primordial awareness. This pure presence manifests now in and as noncausality and nonstriving, in and as boundless spaciousness (klong), in and as the unobstructed buddhafields (buddhakṣetra), and in and as the ungraspable luminosity of mind’s nature. The now is guru-vision, purity, and release, and ultimately, the here and now is Buddha.

Consequently, there is no need to climb a ladder of virtue or meditate through aeons of lifetimes or transmute the impure energies of Samsara. That which is beyond causality and conditions cannot be seen by the emergence of any cause or condition. You are That. Be quiet and behold the Thusness.

The Radical non-Path of Dzogchen: The Vehicle beyond the Causality of Spacetime. Part 3.

Longchenpa, the greatest Dzogchen master of the 14th century, puts into words the vision of the Great Perfection with finality: “As immutable ever-present, buddha in buddhafields, we are instantly and innately empowered as buddha; The universe is spontaneously liberated and perfect in the now, so do not strive to make alteration—everything is already perfect, everything unfolding as supreme all-accomplishing spontaneity.” (Spaciousness, 2004).

In this way, Dzogchen undermines the very structure of soteriology itself. There is no journey, no path, and no traveler. The final realization is not an attainment but a recognition of the ever-present, self-knowing awareness that underlies and is all experience.

This vision is epitomized in the metaphor of the movie and the screen: just as a movie projects fleeting images upon a changeless screen, so too do all mental and sensory appearances arise within the changeless field of rigpa. But the screen and the projections are not two. The flawless eye of rigpa perceives that there is no separation between the seer and the seen. Everything is clear light awareness playing with its non-self.

The teachings of Dzogchen are not a method of progress, nor a doctrine of belief. They are the science of radical phenomenology pointing out the lived, direct recognition of the heart-essence of being human — a remembrance that you are already free. All appearances are liberated as they arise, recognized as spaciousness itself. This view liberates Dzogchen from religious bias, doctrinal limitation, and cultural enclosures, offering a universal key to the primordial truth of being. The proliferation of Dzogchen into the global landscape heralds the end of the Kali Yuga, as Guru Rinpoche, the primordial Teacher, prophesied, “At the end of the Kaliyuga, Dzogchen will burgeon and flourish while the lower vehicles will wane”.

R E M E M B E R A N C E


There is no process of sculpting.
The bowl was always there.

There is no path.
The nature of mind is enlightenment.

Mind does not need liberation. It is already free.

A bowl like this is not made. It is found.


D I S
C O V E R Y