Dzogchen Nonmeditation introduces Dzogchen as a functional description of nonduality in the here-and-now. In Dzogchen parlance nonmeditation is the existential mode of identity with the nature of mind and thus it is central to the Dzogchen project. Nonmeditation is primarily identified as such, without any structure whatsoever; then in the traditional trekcho context as formal nonmeditation; in the context of togal as directed nonmeditation; and finally as 'skygazing'. This work on nonmeditation acts as both a pointing-out, revealing the magic of Dzogchen vision, and as a practical manual and guide in nonmeditation. Part One of the book comprises descriptions of the various permutations of nonmeditation, while Part Two consists of translations of extracts of original traditional texts by Dzogchen masters – Garab Dorje, Jigme Lingpa, and Dudjom and Khyentse Rinpoches – illustrating the nature of nonmeditation. This small book on Dzogchen nonmeditation, presenting the core of Dzogchen as nonmeditation, is the first in the Dzogchen teaching series. Keith Dowman is a translator and teacher of the Tibetan tradition.
This is a subject matter unknown to me before this translation by Keith Dowman. I immediately purchased two more in the series, and found it necessary to re-read this one with a more patient and focused mind, and now I am ready, I hope to move on to the next .....Very fresh and inspiring.
Okay, so, the entire premise of this seems flawed to me. What is meant by "nonmeditation" is, as far as I can tell, the goal of meditation (insofar as there is any 'goal'): slipping under the thoughts into the watcher behind the eyes. Meditation on something, of necessity, does not slip below the thoughts, but can provide a useful starting point for finding the way there (which I manage only rarely, and then for only a very brief period of time).
This volume also suffers from the lack-of-adequate-language problem common to meditation treatises. I prefer this brand of word salad (some of which I found comprehensible, and some of which I did not) to the abstruse symbolism employed by deep Taoist texts, as at least the word salad can be deciphered if you've had the experience it's attempting to describe (which I have not found to be the case for Taoist symbolism).
Overall, there are some useful ideas in here, and some of the translated texts are much more useful than the words original to the volume (though those translations are, sadly, brief), but I would certainly not recommend it as a starting point.
An alternative to ridged structure of formal practice but do not get this twisted, you most certainly must police manner by with you approach this particular freedom of cognitively