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Dzogchen: A Matter of Mind
It has often been said that the introductions to the books of my translation of Dzogchen texts stand alone as explanatory teaching upon Dzogchen itself. So here they are as chapters in a book which may be considered at best congealed pointing out instruction and at worst explanations of Dzogchen theory. Many people, rightfully attached to the marvelous English language, have a natural aversion to translation, crabbed or stylish, and prefer potted versions of Tibetan texts which provide a short-cut to the essence of the Dzogchen matter. I say ‘congealed’ pointing out instruction because in the same way that the conception and aspiration differs from the act itself, conceptualized Dzogchen only gives a tangential glimpse of buddha-enlightenment, an ideal experience of the world, and tends to taste like reheated porridge. But I trust that these essays will clear away a lot of false notions about Dzogchen, the principal erroneous notion being that Dzogchen can be attained by hard work. At best these essays may define Dzogchen as an experience of immediacy and provide koans that can induce a direct understanding. Anyway, at their worst, they may be informative, providing a guide to the texts that they once introduced. If they inspire people to realization of Dzogchen they will have performed a useful function and if they induce readers to plunge into the translations of the original Tibetan texts and thereby enter the Dzogchen stream that also may prove auspicious. Keith Dowman translates Dzogchen from the Tibetan and provides pointing-out indications of the nature of mind.
248 pages, Paperback
Published January 18, 2020
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December 22, 2022
"A Radical Dzogchen Primer"
This is Keith Dowman’s selection of essays originally published as his introductions to the seminal Dzogchen texts he has translated and published over the past three decades in eleven different books - arranged here in rough chronology of when the original texts were written, covering a range from the 8th to 21th centuries. The original intros served to introduce the topic and their authors both in historical context and in the timeless moment.
The intent here is to use these various essays, some elaborate, some very brief (some very focused, some less so) to present what he calls “radical dzogchen,” fresh and free (or as free as currently possible) from its cultural roots; just as when Dzogchen was first being introduced to Tibet, fresh and unbound by traditions, so it is now coming to the West. The main difference is then it was a closely guarded secret and today it’s an open secret. Dowman’s not alone among Western teachers working in this direction, but he is certainly the most outspoken and consistent proponent of the radical approach; Dzogchen as the universally accessible spontaneous presence of whatever is here and now, free of the ritual, formulaic practices and even corruption that inevitably come with time (i.e. tradition).
As he writes in the intro to Maya Yoga (my favorite essay on the collection), "As the tradition of Dzogchen has gained ground in the West, it appears to have produced two quite distinct responses. At best, a recognition of the natural state of being - the nature of mind as known in direct experience - is ineradicably induced. Taking 'the position of consequences', yanking themselves up by their own bootstraps as it were, those who know the Great Perfection simply by hearing an introduction to it recognize the spaciousness of pure presence. Then another response, from people who approach reality timorously, is awe and devotion. They meet the lineage-holding lamas like petitioners in the court of an oriental despot, knocking their heads to the floor, begging for a crumb from the high table. Then transported to an apogee of radiance through the lama's grace, the supplicant basks in the splendor until the moment arrives to return to the source for more.
"The first response enables and enacts the immediate recognition of radical Dzogchen while the second reaction is a precursor of the gradual path of latter-day, elaborate or 'cultural' Dzogchen. The first relies upon existential experience and the precepts of atiyoga contained in the ancient texts and the second depends upon a relationship with the father-guru, upon mayayoga meditation practice and the religious life....The view on the second path - that we live in a relative world of shadows and seek the absolute realm of light - is in apparent discord with the radical Dzogchen view - that we are already in that inexpressible nondual reality in which absolute and relative are one. The difference seems as basic as that between chalk and cheese - the gradual and immediate paths are incommensurate." (p. 89)
What comes across in these essays is that Dowman (who as a young man in the late 60’s left England to study with the masters from old Tibet in Nepal and India, and has been at it ever since) is a genuine master in his own right – playful, and unconventional yet deeply committed to his task - and that there is a way forward for us no matter our cultural baggage, since the essential nature of our mind (rigpa) is always spontaneous and appropriate. As the title says, dzogchen is all about our mind; examining it directly and finding its true nature. And as Dowman translated Shabkar saying in The Flight of the Garuda, "No experience is possible anywhere but in the mind, so there is nothing to meditate upon other than mind." It's as simple as that!
And yet.... as he also writes in his intro to Boundless Vision, "I would also like to stress that a teacher who has attained the result of the trekcho and togyal yogas is essential to clarify Tulku Tsulo's instructions and that to use this manual without a guru is certain to bring difficulties. A teacher's role in evaluating the results of the meditation, particularly in Leapover, is as important as clarifying the instruction. The abyss that may face those who apply these instructions without a teacher is indicated in the final pages of this text..." (p. 154)
This is Keith Dowman’s selection of essays originally published as his introductions to the seminal Dzogchen texts he has translated and published over the past three decades in eleven different books - arranged here in rough chronology of when the original texts were written, covering a range from the 8th to 21th centuries. The original intros served to introduce the topic and their authors both in historical context and in the timeless moment.
The intent here is to use these various essays, some elaborate, some very brief (some very focused, some less so) to present what he calls “radical dzogchen,” fresh and free (or as free as currently possible) from its cultural roots; just as when Dzogchen was first being introduced to Tibet, fresh and unbound by traditions, so it is now coming to the West. The main difference is then it was a closely guarded secret and today it’s an open secret. Dowman’s not alone among Western teachers working in this direction, but he is certainly the most outspoken and consistent proponent of the radical approach; Dzogchen as the universally accessible spontaneous presence of whatever is here and now, free of the ritual, formulaic practices and even corruption that inevitably come with time (i.e. tradition).
As he writes in the intro to Maya Yoga (my favorite essay on the collection), "As the tradition of Dzogchen has gained ground in the West, it appears to have produced two quite distinct responses. At best, a recognition of the natural state of being - the nature of mind as known in direct experience - is ineradicably induced. Taking 'the position of consequences', yanking themselves up by their own bootstraps as it were, those who know the Great Perfection simply by hearing an introduction to it recognize the spaciousness of pure presence. Then another response, from people who approach reality timorously, is awe and devotion. They meet the lineage-holding lamas like petitioners in the court of an oriental despot, knocking their heads to the floor, begging for a crumb from the high table. Then transported to an apogee of radiance through the lama's grace, the supplicant basks in the splendor until the moment arrives to return to the source for more.
"The first response enables and enacts the immediate recognition of radical Dzogchen while the second reaction is a precursor of the gradual path of latter-day, elaborate or 'cultural' Dzogchen. The first relies upon existential experience and the precepts of atiyoga contained in the ancient texts and the second depends upon a relationship with the father-guru, upon mayayoga meditation practice and the religious life....The view on the second path - that we live in a relative world of shadows and seek the absolute realm of light - is in apparent discord with the radical Dzogchen view - that we are already in that inexpressible nondual reality in which absolute and relative are one. The difference seems as basic as that between chalk and cheese - the gradual and immediate paths are incommensurate." (p. 89)
What comes across in these essays is that Dowman (who as a young man in the late 60’s left England to study with the masters from old Tibet in Nepal and India, and has been at it ever since) is a genuine master in his own right – playful, and unconventional yet deeply committed to his task - and that there is a way forward for us no matter our cultural baggage, since the essential nature of our mind (rigpa) is always spontaneous and appropriate. As the title says, dzogchen is all about our mind; examining it directly and finding its true nature. And as Dowman translated Shabkar saying in The Flight of the Garuda, "No experience is possible anywhere but in the mind, so there is nothing to meditate upon other than mind." It's as simple as that!
And yet.... as he also writes in his intro to Boundless Vision, "I would also like to stress that a teacher who has attained the result of the trekcho and togyal yogas is essential to clarify Tulku Tsulo's instructions and that to use this manual without a guru is certain to bring difficulties. A teacher's role in evaluating the results of the meditation, particularly in Leapover, is as important as clarifying the instruction. The abyss that may face those who apply these instructions without a teacher is indicated in the final pages of this text..." (p. 154)
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