DOCSLIB.ORG

A Perspective from Buddhism Igor Berkhin International Dzogchen Community

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Perspective from Buddhism Igor Berkhin International Dzogchen Community International Journal of Transpersonal Studies Volume 30 Article 7 Iss. 1-2 (2011) 1-1-2011 Why Altered States Are Not Enough: A Perspective from Buddhism Igor Berkhin International Dzogchen Community Glenn Hartelius California Institute of Integral Studies, San Francisco, CA, USA Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Berkhin, I., & Hartelius, G. (2011). Berkhin, I., & Hartelius, G. (2011). Why altered states are not enough: A perspective from Buddhism. International Journal of Transpersonal Studies, 30(1-2), 63–68.. International Journal of Transpersonal Studies, 30 (1). http://dx.doi.org/10.24972/ijts.2011.30.1-2.63 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Why Altered States Are Not Enough: A Perspective from Buddhism Igor Berkhin Glenn Hartelius International Dzogchen Community Institute of Transpersonal Psychology Donetsk, Ukraine Palo Alto, CA, USA Transpersonal psychology has at times employed Buddhist terminology in ways that do not reflect distinctions that underlie these tightly defined terms. From a Buddhist perspective, attempts to equate Buddhist terms with language from other traditions are misdirected, and produce results that no longer represent Buddhism. For example, it is an error to translate certain Buddhist terms as referring to a shared universal consciousness; Buddhism explicitly rejects this idea. Nor is it appropriate to assume that the generic, cross-traditional altered state of nondual awareness postulated in some transpersonally-related circles is in any way related to nirvana or other advanced states described within Buddhism. Buddhist practices are focused on the achievement of particular knowledge and capacities, not the attainment of altered states. Keywords: transpersonalism, altered states, Buddhism, Dzogchen, nonduality Transpersonal psychology draws on many teacher located within a particular school of Buddhist Buddhist ideas, but it is troubling to note that many of teaching and practice. Even though this discourse is these references represented as authentically Buddhist are traditionally informed, its perspectives would likely meet in fact superficial or distorted representations of Buddhist with debate rather than consensus if presented within any theory. As a Buddhist practitioner of more than 20 years, given Buddhist sangha, or community. and now also a teacher of Buddhist methods within the Speaking from this very particular standpoint, International Dzogchen Community, the first author then, it is possible to say that one profound difference respectfully offers that if the transpersonal field wishes between Buddhism and transpersonal psychology is to present ancient knowledge in a modern context, it that the latter seems to have a strong emphasis on non- needs to take more care than it currently does in order ordinary states of consciousness and their transformative not to misrepresent that knowledge. This paper will effect on the psyche (e.g., Garcia-Romeau, 2010; Grof, outline some of the misconceptions of Buddhist thought Grob, Bravo, & Walsh, 2008; Maslow, 1969; Tart, 2008). within transpersonalism, a concern that has already been By contrast, in all Buddhist traditions of which I have raised within the field itself (Friedman, 2009, 2010). any knowledge, the cognitive aspect of mind is of utmost In addition, it will offer some traditionally informed importance. A state of consciousness, whether ordinary comments about several Buddhist concepts. or non-ordinary, can have a completely different value A frequently-encountered misconception with- depending on what is cognized while one is in that state. in transpersonalism, one that is common to most of the Because of its emphasis on altered states rather than critiques offered here, is that Buddhism is a single, uniform cognitive content, transpersonal psychology frequently tradition that can be grasped and defined from outside. misinterprets Buddhist concepts and methods. Another related error is that its terms have simple, singular Because Buddhism focuses on the importance of definitions that can be equated with concepts from other precise and accurate cognitive content, Buddhist teachings very different traditions or with ideas propounded within are replete with distinctions, large and small. Important transpersonal psychology itself. In contrast with this teachers such as Nagarjuna or Padmasambhava paid great tendency to homogenize and universalize, this paper attention to explaining the errors in different categories presents the Buddhist views of a single practitioner and of Buddhist thought because correct understanding is InternationalWhy Altered StatesJournal Are of TranspersonalNot Enough Studies, 30(1-2), 2011,International pp. 63-68 Journal of Transpersonal Studies 63 extremely subtle and intangible, and it is only through each time any individual performed an action, every gaining a deep understanding of the teachings that these person in the world would experience the exact same difficulties become clear. Yet this exposition of wrong results from that action, just as if they themselves had views is not carried out in order to denigrate the ideas of acted in that way. others, but in order to discover one’s own mistakes—errors Within Buddhism, that which is common or that tend to be typical for all humans regardless of whether shared among humans is not consciousness or mind or or not they claim to follow Buddhadharma (Namkhai spirit, but what is called karmic vision, which refers to Norbu, 1998; Namkhai Norbu & Clemente, 1999). the fact that despite having individual minds, humans Much of transpersonalism—like theosophy have shared perceptions of the sun, of mountains, music, before it, and very unlike Buddhism—apparently wishes voices, smells, and so on. It is true that within Buddhism to imagine that all great spiritual traditions lead to the there is a meditative experience referred to as all is same attainment (Wilber, 1975, 2000). Scholars within consciousness. This does not constitute an awakening to this community seem to feel free to make comparisons some universal mind, but instead represents a transient between diverse traditions after simply reading some state of a deluded mind. Even though some Buddhist papers and texts pertaining to those traditions and teachers use terms such as single mind or unique mind, perhaps practicing a few meditative techniques, without these refer to the fact that all phenomena manifesting having a thorough lineage-based training and grounding to our perceptions are contained within our own mind: in any of the paths that are considered. Evident differences there is no separation between the observing mind and are apparently ignored or explained as insignificant or the mind that is observed. Not even buddhas share as artifacts of cultural conditioning. Wisdom that has the same mind. Although dharmakaya is explained as been culturally conditioned may have value within the an enlightened mind that is the same for all buddhas, transpersonal world, but not so within Buddhism. sameness here means that its potential qualifications are From within Buddhism, it is the first author’s equal for all buddhas; it does not mean that there is one view that traditions cannot be reconciled, and that single dharmakaya that all buddhas share. attempts to do so create results that can no longer be In transpersonal circles the Buddhist term considered traditional. Such efforts at homogenizing alaya-vijnana (Sanskrit) is at times translated in a way spiritual paths must be clearly distinguished from that suggests a universal mind; however, this term what His Holiness the Dalai Lama is doing: he is not means ground-consciousness, and does not refer to working to reconcile different traditions, but to turn universal consciousness at all, but to a strictly individual the followers of different religions toward the common consciousness that stores all impressions and karmic human experience of compassion, thus pacifying the traces. Similarly, when a Dzogchen practitioner speaks aggressive tendencies of human minds. Nor can different about discovering the alaya (Tibetan, kun-gzhi), the spiritual traditions be equated. Starting with Buddha all-ground of all dharmas, dharmas should not be Shakyamuni himself, most important Buddhist teachers understood as objectively existing phenomena of the have said that Buddhadharma has very special and highly outer world, but as qualia, as events within individual important wisdom that other traditions do not have (a experience. number of Buddhist teachers have also acknowledged As an example of the difference between (some) that some realizations in other traditions are not that transpersonal and Buddhist notions of mind, consider radically different). the Christian and Vedic concepts of scripture. In these One of the most distinctive errors within the cultures there is the idea that all knowledge is contained transpersonal world is the effort to interpret the idea of in certain written texts. These texts are available to universal
Load more

Recommended publications
  • Complete Issue
    Center for Open Access in Science Open Journal for Studies in History 2020 ● Volume 3 ● Number 1 https://doi.org/10.32591/coas.ojsh.0301 ISSN (Online) 2620-066X OPEN JOURNAL FOR STUDIES IN HISTORY (OJSH) ISSN (Online) 2620-066X www.centerprode.com/ojsh.html [email protected] Publisher: Center for Open Access in Science (COAS) Belgrade, SERBIA www.centerprode.com [email protected] Editorial Board: Spyridon Sfetas (PhD) Aristotle University of Thessaloniki, Faculty of Letters, GREECE Ilya Evgenyevich Andronov (PhD) Moscow State Lomonosov University, Faculty of History, RUSSIAN FEDERATION Mirela-Luminita Murgescu (PhD) University of Bucharest, Faculty of History, ROMANIA Kostadin Rabadjiev (PhD) Sofia University “St. Kliment Ohridski”, Faculty of History, BULGARIA Snezhana Dimitrova (PhD) South-West University “Neofit Rilski”, Department of History, Blagoevgrad, BULGARIA Nikola Zhezhov (PhD) Ss. Cyril and Methodius University of Skopje, Faculty of Philosophy, NORTH MACEDONIA Vojislav Sarakinski (PhD) Ss. Cyril and Methodius University of Skopje, Faculty of Philosophy, NORTH MACEDONIA Amalia Avramidou (PhD) Democritus University of Thrace, Faculty of Classics and Humanities Studies, Komotini, GREECE Eleftheria Zei (PhD) University of Crete, Department of History and Archeology, Rethymno, GREECE Boyan Youliev Dumanov (PhD) New Bulgarian University, School of Graduate Studies, Sofia, BULGARIA Boryana Nikolaeva Miteva (PhD) Sofia University “St. Kliment Ohridski”, Faculty of History, Sofia, BULGARIA Florian Bichir (PhD) University of Piteşti, Faculty of Theology, Literature, History and Arts, ROMANIA Executive Editor: Goran Pešić Center for Open Access in Science, Belgrade Open Journal for Studies in History, 2020, 3(1), 1-24. ISSN (Online) 2620-066X __________________________________________________________________ CONTENTS 1 The Impact of 1918 on Bulgaria George Ungureanu 11 Influences of the East on Early Christian Iconography Maria Chumak Open Journal for Studies in History, 2020, 3(1), 1-24.
    [Show full text]
  • Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
    International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark.
    [Show full text]
  • The Mirror 78 January-February 2006
    THE MIRROR Newspaper of the International Dzogchen Community January /February 2006 • Issue No. 78 Schedule Chögyal Namkhai Norbu 2006 TASHIGAR NORTE, MARGARITA ISLAND March 10-19 Dzogchen Semlung Namkhache Retreat of Teaching and Practice of Namkhache at Tashigar Norte Teachings in the Gonpa at Margarita M SALVATORE Open Web Cast April 14-23 Ati Lam-ngon Nasjyong Chögyal Namkhai Norbu Rinpoche Tibetan Moxabustion Teaching and Application Retreat Longde Retreat May 5-14 A Retreat of Longsal Teaching The Root Upadesha on the Vajra Bridge of Longde The Preliminaries of the Path of Ati about the Purification of the Six Lokas, Teaching and Practice December 26 – January 2006 Open Web Cast Margarita Island, Venezuela FRANCE by Steve Landsberg May 15 he day after Christmas rain through Guru Yoga again and said, that due to our negative Leave for Paris showers fell in the early again. emotions it was very easy for stu- morning, but by afternoon Rinpoche briefly explained dents to develop wrong intention May 18-22 Twhen the retreat was about to that in the Longde teachings there in regard to the path and that Paris Retreat begin the sun came out and greet- are positions that are necessary before engaging in any practice The Purification of the Six Lokas as Pr eliminaries of the Path of Ati ed about two hundred-seventy for doing the practice and having we must transform those feelings people for the Longde retreat at the experiences of emptiness, by developing our intention to May 23 Tashigar Norte, Isla Margarita. clarity, and sensation. These benefit all sentient beings.
    [Show full text]
  • Buddhist " Protestantism" in Poland
    Occasional Papers on Religion in Eastern Europe Volume 13 Issue 2 Article 5 4-1993 Buddhist " Protestantism" in Poland Malgorzata Alblamowicz-Borri University of Paris Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Eastern European Studies Commons Recommended Citation Alblamowicz-Borri, Malgorzata (1993) "Buddhist " Protestantism" in Poland," Occasional Papers on Religion in Eastern Europe: Vol. 13 : Iss. 2 , Article 5. Available at: https://digitalcommons.georgefox.edu/ree/vol13/iss2/5 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. BUDDHIST "PROTESTANTISM" IN POLAND by Malgorzata Ablamowicz - Borri Malgorzata Ablamowicz - Borri (Buddhist) received a master's degree at Universite de Paris X. This article is an resumme of her thesis.1 She also presented this topic at the UNESCO at the Tenth Congress of Buddhist Studies iti Paris, July 18-21, 1991. Currently she lives in Santa Barbara, California. I. Phases of Assimilation of Buddhism in the Occident I propose to divide the assimilation of Buddhism in the Occident into three phases: 1. The first phase was essentially intellectual; Buddhist texts were translated and submitted to philosophical analysis. In Poland, this phase appeared after World War I when Poland gained independence. Under the leadership of Andrzej Gawronski, Stanislaw Schayer, Stanislaw Stasiak, Arnold Kunst, Jan Jaworski and others, the Polish tradition of Buddhist studies formed mainly in two study centers, Lwow (now in Ukraine) and Warsaw.
    [Show full text]
  • TRANSFORMATION THROUGH Were Not Laughing at Me, but with Me ART in My Ignorance and Joy and Zeal and Continued from Page 1 Enthusiasm
    mLioiiPO Box 6483, Ithaca, NY 14851 607-273-8519 SPRING 1999 NEWSLETTER & CATALOG '..' -tx SETTLING b CELEBRATION d INTO AMERICA: SALE! PART TWO 10% off every item Interviews with the in this catalog Four Tibetan Employees W e invite you to take advantage of this first ever opportunity to at Snow Lion save 10% on every item that you purchase from us until July 15th— this includes statues, thangkas—everything. You might also Win a Guided Tour to Tibet and Nepal in 2000—just tell us with your KARMA DORJEE ther either. I don't even know what order that you want to be entered in the Tibet trip contest. (If an item is already marked "on sale", use that sale price—we have a Karma Dorjee has a degree in eco- my parents looked like. I only knew number of specially priced items for you to consider.) nomics from the University of my father when I was very little. My Your direct purchases make possible the publication of new Mysore. In Dharamsala, India he sister told me that he worked as a books on Tibetan Buddhism. Since we have many excellent projects worked as a loan officer for the Ti- "dopso"—that's a stone carver, a scheduled for 1999, we especially appreciate your support! ■ betan Government-in-Exile. He builder. Looking back now, I can see worked for three years as treasurer that I would never want my own for the Tibetan Association of Ithaca. daughter to miss out on the love that Karma is in charge of purchase order- I missed frmjny parents growing up.
    [Show full text]
  • Dzogchen Forum in Moscow
    No. 109 March, April 2011 Upcoming Retreats with Chögyal Namkhai Norbu Photo: G. Horner 2011 Ukraine May 14–20 Crimea retreat May 21–25 Photo: D. Ibragimov SMS Base Level exam May 26–June 6 SMS First Level Training Romania June 10–16 Merigar East Retreat Evolution Is Now Italy Dzogchen Forum in Moscow June 24–30 “The Union of Manamudra and Andrei Besedin Dzogchen” by the great Master Araga July 15–18 Thirtieth Anniversary of Merigar West n 26th–30th of April something tional Affairs, which is one of the leading in the mandala zone master-classes were unique happened in Moscow: the Moscow Universities. Rinpoche explained held. And almost half of the pavilion was August 5–12 Ofi rst Dzogchen Forum “Open tra- the meaning of Evolution, and the way in fi lled with stands of the partners, like in a Initiation and Instructions of Garuda dition – to the Open World” was held. A which all of us can enter this condition. business exposition. The central and the from Rigdzin Changchub Dorje’s Terma Forum is a format that is quite different During the next days, Rinpoche’s semi- biggest was the stand of the Dzogchen August 19–23 from a regular retreat, as it implies the nar on “Essence, Nature and Energy” was community, with bigger zones for Chögyal A special Teaching: “Dzogchen Yangti” possibility to meet and share knowledge the main event of each day. On the 29th he Namkhai Norbu and Khyentse Yeshe, and in an appropriate place, and a good chance particularly presented “Dra thal drel” – his smaller zones for North and South Kun- UK of inner development.
    [Show full text]
  • Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa's Great Perfection Philosophy of Action
    Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa's Great Perfection Philosophy of Action The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:40050138 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa’s Great Perfection Philosophy of Action A dissertation presented by Adam S. Lobel to The Committee on the Study of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of The Study of Religion Harvard University Cambridge, MA April 2018! ! © 2018, Adam S. Lobel All rights reserved $$!! Advisor: Janet Gyatso Author: Adam S. Lobel Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa’s Great Perfection Philosophy of Action Abstract This is a study of the philosophy of practical action in the Great Perfection poetry and spiritual exercises of the fourteenth century Tibetan author, Longchen Rabjampa Drime Ozer (klong chen rab 'byams pa dri med 'od zer 1308-1364). I inquire into his claim that practices may be completely spontaneous, uncaused, and effortless and what this claim might reveal about the conditions of possibility for action. Although I am interested in how Longchenpa understands spontaneous practices, I also question whether the very categories of practice and theory are useful for interpreting his writings.
    [Show full text]
  • The Inconceivable Lotus Land of Padma Samye Ling the Tsasum
    The Inconceivable Lotus Land of Padma Samye Ling The Tsasum Lingpa Wangchen Clear Garland Crystals of Fire A Brief Biography of the Great Tertön Tsasum Lingpa Magical Illusion Net: The Glorious Guhyagarbha Tantra Spring/Summer 2009 In This Issue Volume 8, Spring/Summer 2009 1 Letter from the Venerable Khenpo Rinpoches A Publication of 2 The Inconceivable Lotus Land of Padma Samye Ling Padmasambhava Buddhist Center Nyingma Lineage of Tibetan Buddhism 6 PSL Stupa Garden 7 The Tsasum Lingpa Wangchen Founding Directors Ven. Khenchen Palden Sherab Rinpoche 9 A Brief Biography of the Great Tertön Tsasum Lingpa Ven. Khenpo Tsewang Dongyal Rinpoche 11 Clear Garland Crystals of Fire Ani Lorraine , Co-Editor 13 Magical Illusion Net: The Glorious Guhyagarbha Tantra Pema Dragpa , Co-Editor Andrew Cook , Assistant Editor 16 Schedule of Teachings Pema Tsultrim , Coordinator Medicine Buddha Revitalization Retreat: Beth Gongde , Copy Editor 18 Rejuvenate the Body, Refresh the Mind Michael Ray Nott , Art Director Sandy Mueller , Production Editor 19 PBC on YouTube PBC and Pema Mandala Office 20 A Commentary on Dudjom Rinpoche’s For subscriptions or contributions Mountain Retreat Instructions to the magazine, please contact: Glorifying the Mandala Padma Samye Ling 24 Attn: Pema Mandala 25 PSL Garden 618 Buddha Highway Sidney Center, NY 13839 26 2008 Year in Review (607) 865-8068 Kindly note: This magazine contains sacred images and should not be [email protected] disposed of in the trash. It should either be burned or shredded with the remainder going into clean recycling. Pema Mandala welcomes all contributions Cover: Gesar prayer flag flying at Padma Samye Ling submitted for consideration.
    [Show full text]
  • The Dalai Lama 3 What We Had the Vision to See
    THE MIRROR Newspaper of the International Dzogchen Community July/August 1997 • Issue No. 41 hat would you expect to see origins—Han Chinese, Tibetan, Win China? I expected many Mongol, Hui, Salar, Tu, and Kaz­ A Trip to China and the akh. It is also an important node on Mao suited workers everywhere and thousands of bicycles, because those the network of routes, most particu­ are the images which were in my Dedication of the School larly the one leading into Tibet. mind of China, apparently not Close outside the town is the updated for many years. In fact, Monastery of Kumbum (called China is a country in rapid transi­ by Lauri Marder Ta'er Si by the Chinese), a fabulous­ tion, full of style-concious , hard­ ly well-endowed temple complex, working, fit people not so different and one unique in its historical ori­ from any Western country. I only gins as the flagship of all Gelugpa saw a few Mao suits, and three of monasteries, the birthplace of those were on some elderly pil­ Tsongkapa. A large group of us vis­ grims, prostrating in front of a stupa. ited this together with Rinpoche. The bicycle seems to be holding its and were given a very nice tour, and own, even in fairly heavy traffic. bought many souvenirs in the gift Several Dzogchen community shop before making our way to the members visited China this summer busses again. from America. France, Germany, From this point on. the trip took Italy, Russia. Switzerland, Finland on a somewhat enchanted quality. and Spain, meeting in Beijing in the Travelling always upwards, into the aii-port.
    [Show full text]
  • Difference Between Recognizing Rigpa & Difference Between Recognizing
    1144/1/100/2/255558 DhDhaarma WhWheeeel • ViVieew totoppic - DifDiffefererennce bbeetwtweeeen rerecocoggnnizing rigrigppa & rereaalizilizinng eempmptitinneess? A Buddhist discussion forum on Mahayana and Vajrayana Buddhism Search… Search Advanced search Difference between recognizing rigpa & realizing emptiness? Forum rules Topicic locked Search this topic… Search 318 posts • Page 44 ofof 16 • 1, 2, 3, 44, 5, 6, 7 ... 16 Report this post (./report.php?f=48&p=56096) Reply with quote (./posting.php?mode=quote&f=48&p=56096) Re: Difference between recognizing rigpa & realizing emptiness? (#p56096) byby alwayson » Mon Sep 12, 2011 5:48 am I hate the Pali Canon because it is not the original recession of the Mahāsāṃṃghikas Last edited by alwayson (./memberlist.php?mode=viewprofile&u=1388) on Mon Sep 12, 2011 5:54 am, edited 1 time in total. Top Report this post (./report.php?f=48&p=56097) Reply with quote (./posting.php?mode=quote&f=48&p=56097) Re: Difference between recognizing rigpa & realizing emptiness? (#p56097) byby deepbluehum » Mon Sep 12, 2011 5:52 am Namdrol wroote: Andrew108 wrote: A genuine experience of emptiness and a genuine experience of rigpa are the same ‐ this experience is glimpsed during direct transmission from teacher to student. Many people make this mistake. Such people never understand Dzogchen. You have to be a little lenient with the rime students. This is how they hear Dzogchen, with a Mahamudra twist. You should couch your comments with a caveat that this is how your school or your teacher or your understands Dzogchen, because other folks' teachers may have presented it the way Andrew did.
    [Show full text]
  • Qt70g9147s.Pdf
    UC Berkeley UC Berkeley Previously Published Works Title Tibetan Buddhist dream yoga and the limits of Western Psychology. Permalink https://escholarship.org/uc/item/70g9147s ISBN 9781440829475 Author ROSCH, E Publication Date 2014 Peer reviewed eScholarship.org Powered by the California Digital Library University of California In R. Hurd & K. Bulkeley (Eds.) Lucid dreaming: New perspectives on consciousness in sleep. Volume 2: Religion, creativity, and culture. Santa Barbara, CA: Praeger, 2014, pp 1-22. Tibetan Buddhist Dream Yoga and the Limits of Western Psychology Eleanor Rosch Department of Psychology University of California, Berkeley “Look to your experience in sleep to discover whether or not you are truly awake.”1 The Buddha has been called both The Awakened One and The Enlightened One, and both of these qualities are evoked by the word lucid in the way that we now use it to refer to lucid dreaming. However, the uses to which lucidity in dreams has been put by the West is limited and relatively superficial compared to lucidity in dreams, dreamless sleep, daily life, and even death in the practices of Tibetan Vajrayana Buddhism. As the Tibetan teacher Tendzin Wangyal puts it, “Dream practice is not just for personal growth or to generate interesting experiences. It is part of the spiritual path and its results should affect all aspects of life by changing the practitioner’s identity, and the relationship between the practitioner and the world.”2 What does that mean? How can it be accomplished? And what implications might these practices have for our psychology and for Western science more generally? In this chapter I will address such questions, first by discussing the Buddhist material, and then by examining the ways in which the effects of lucidity in Tibetan Buddhist practitioners challenge basic assumptions about bodies and minds in Western science.
    [Show full text]
  • SNOW LION TRAVEL TOLL FREE NUMBER NEWSLETTER & CATALOG OFFER 1-800-950-0313 Page 16
    BULK RATE U.S. POSTAGE PAID ITHACA, NY 14851 Permit No. 746 Deliver to current resident SPECIAL ORDER FROM OUR NEW SNOW LION TRAVEL TOLL FREE NUMBER NEWSLETTER & CATALOG OFFER 1-800-950-0313 page 16 VOLUME 5, NUMBER 1 SNOW LION PUBLICATIONS PO BOX 6483, ITHACA, NY 14851, (607)-273-8506 TIBETANS AND NAVAJO INDIANS IN SPIRITUAL DIALOGUE by Peter Gold A special spiritual encounter ideal beings—their deities—abide. took place at the Museum of In- The most vivid tools of this trans- dian Arts and Culture in Santa Fe, formation into holiness/whole- New Mexico, on December 12, ness/healing are the "sand 1989. paintings" or sand mandalas. Navajo chanter ("medicine- Mr. Francisco's sand painting man") Lesley Francisco joined described an episode in the Bless- Geshe Topgyal Rinpoche and ing Way's "mythic" teachings monks from Shartse College of concerning four Holy People (tute- Ganden Monastery in an experien- lary deities) responsible for think- tial dialogue structured around the ing, planning and creating this, creation, consecration and use of the Navajos' fifth world-reality. sand mandalas in their respective Since he worked alone, Mr. Fran- healing traditions. cisco chose the more simple sand For several days prior to this eve- rendition which takes linear rath- er than circular form. But their ning, Mr. Francisco had been con- Photo: Don Farber structing a sand painting derived meanings are identical. His dry from the Blessing Way lineage of painting depicted Holy People of the Navajo religion. Blessing Way the four directions sitting in the Statement of His Holiness the Dalai Lama teachings and practices serve to es- creation hogan-dwelling.
    [Show full text]