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Dzogchen: Sex
This the final book in the Dzogchen Teaching Series, twice the previous size, treats sex in the Dzogchen context.
182 pages, Kindle Edition
Published February 3, 2022
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December 22, 2022
“Fantastic! Dzogchen sex”
Taking on a topic usually skirted in polite (let alone dharmic) conversation, Dowman dives right in – some might say “saving the best for last” as this is the final installment of his booklet form (Time of Covid) Teaching Series (but almost twice the average length of the others, and having the advantage of coming last and so being able to reference and incorporate the others) - and approaches what is usually on everybody’s mind in some form (other than the monastics with their non-testosterone fueled priorities) - sex.
But the question then becomes, “Why Dzogchen sex (for a teaching manual)?” and, “How is this different than regular sex” (like how is Dzogchen eating, walking, dancing or talking different than regular ways of doing)? But that’s the point. From the Dzogchen perspective (vs. dualistic samsaric mind) there is a radically different way of living – period. In other words, this book is about a specific kind of enlightened action.
What Dowman gives us here is an extended, in-depth, fascinating and fresh take on sexuality from the perspective of the pinnacle of realization (being on top you could say). From the preface;
“ 'All dharmas (experiences) whatsoever are intrinsically pure': the truth of that axiom is surely self-evident to all present readers… This Dzogchen view is derived from and sustained by an identity with the nature of mind – that crucial initiatory experience – and has no validity without it. Certainly that passport may be reduced to the Crowleyan axiom that 'everything is permitted', and 'do what thou wilt shall be the whole of the law' ('the most sublimely austere ethical principal ever uttered, despite its apparent license'). But that permission is granted only when no ethical contra-diction provides an obstacle or indeed when no impediment is possible; that permission is granted only when the essence of the bodhisattva vow has become a spontaneous matter of immediate unthinking reactivity, when it is not a means to an end but a statement of the brilliant actuality of the here and now. It is not that such a moment provides the instant in which we can obtain that permission but that it is the only time that permission is granted; any suggestion to the contrary is merely the wishful thinking of the uninitiated.” (p.10-11)
In short, Dzogchen sex, “…may appear to inexorably suffuse the senses, inner and outer, and the onlooking eye and sensitive ear may be convinced that there is opportunity for consummation, but it’s all and only brilliant emptiness. The Dzogchen vibe is thus ultimately attractive, ultimately sensual, but – equally – unattainable. It may be personalized in an external 'dakini' or 'guru', but it lies universally only as the potential of the nature of mind.”
And, “The nature of mind never stands still, it can never be isolated as stasis; it can never appear in the sky in front like a risen Christ. In the Dzogchen view sexuality cannot be pinned down on a single level at the expense of other dimensions. It can never be identified merely on a physical level. It is always an integral part of an indivisible whole, even in the moment of consummation.” (p. 16)
So all that (Dowman says so far) makes sense, but then what (as in practically)?
“First, we will distinguish between karmamudra in Dzogchen, and karmamudra in vajrayana, which is to say, tantra. In the practice of tantra, on a graduated path, karmamudra refers to sexual yoga, where sexual intercourse implies physical sexual union between either yogin and yogini or yogin and any willing partner. 'Karma' is 'action' and 'mudra' is 'gesture' or momentary fixation; 'karmamudra' in Sanskrit is leki-chakya (las kyi chag rgya) in Tibetan. While karmamudra in vajrayana is generally understood to mean hands-on sexual yoga, in Dzogchen the word 'karma' is understood literally. In other words, in Dzogchen karmamudra implies the nature of mind identified with all personal activity whatsoever, just as it arises, no matter to what chakra in the tantric scheme of things it is associated with.” (p. 17-18)
And, “There is no need in Dzogchen to structure buddha-activity. Its essence and nature are pure, and its spontaneous manifestation cannot be anything but pristine. The Tibetan tradition, however, embezzling Indian scholasticism, distinguishes provisional and consummate stages of meditation practice. These stages, or phases, are the creative and fulfillment levels (kyerim and dzogrim) sometimes translated by Geluk scholars as 'stages of generation and completion'. These stages or phases to those on a graduated path are levels of practice. In the immediacy of the moment to Dzogchen adepts they are modes of relationship to the world.” (p. 23-24)
As Dowman summarizes it at the end of his intro, “The material in this Teaching Series edition on Dzogchen: Sex is twofold. Primarily it deals with karmamudra in Dzogchen and then hands-on sexual activity in the tantrayana context. This is the crucial topic for us – sex in the Dzogchen view and how it is done for the sake of all beings. But secondarily, taking up a lot of space in this teaching series edition, sexual morality is the issue for discussion. This secondary topic may appear of little relevance to many people but it is of course of major importance to Buddhists in monasteries and all those who are conscious of both Dzogchen and Buddhism in a hypercritical moral dispensation.“ (p. 27)
What follows is; “Part One – Radical Dzogchen” (the heart of the book contained in all of a few pages!), “Part Two – Tantrayana” (which fills about a third of the book), followed by the shorter, “Part Three – Sexual Ethics”, and last (but not least) the longer, “Part Four – Living Sex” (where some historical and current and general “six-realms” real-life examples are given – giving some great potential material for the rushenly challenged). The book then concludes with three short and interesting supplementary texts translated from Domsum, Maintaining The Three Vows, according to Dudjom Rinpoche's Commentary as recorded in Perfect Conduct.
I don’t know about you, but reading these introductory quotes makes me think I know what Dzogchen sex is, and the realm where it occurs. And that realm is in my dreams! There, the limits of my usual bodily (and mental) habits are expanded. There, all my partners are the dakinis of wisdom’s awareness-display (i.e. literally soul-mates) and all our intimacies are direct, immediate and real (acting as a spotlight reflecting back at my ego consciousness in the mirror of my mind). There, sex really never has a denouement (with all the let down of an anticipated buildup), but rather flows into a suffused extension of mind in matter (well, at least dream matter which is always an inseparability of sensation and awareness), similar to perhaps the release of vapors (spirit!) rather than fluids….
What I got out of all this? In some ways it’s practical “sex-advice” to the spiritually inclined, but more so than a how-to (transform my sublimated sublime dream sex into dynamic real world Dzogchen sex), it’s just another reminder (in a different guise) that Dzogchen opens up a different way of living than our habitual patterns would expect (or often tolerate), and that until we are unwaveringly confident in this open uncontrived spontaneity we need to be careful how we act (Padmasambhava’s old advice to have a view as wide as the sky but actions as fine (i.e. refined) as flour), especially around sex. This is partly because we will assuredly get mixed messages about sex from both our teachers and the published literature (East and West) - making it difficult to always keep the literal and figurative sorted out, and also that it's our (habitual deluded) human (animal) nature to go for what feels good in the moment, and justify it in all sorts of ways. The solution is simply to remain true to the nature of mind, and not what we think (hope/fear) or wish for.
The benefit of having someone like Dowman write this book is that he has over 50 years experience with what Asia (especially Tibetan and Hindu cultures) has to offer in the realm of esoteric sexuality. He’s probably seen and heard it all from his various teachers and fellow travelers; seen what works and doesn’t – and why. He’s also (meanwhile) had one foot in the West and so has seen (and experienced) that side of the search for esoteric sexual fulfillment (and more basic sensual gratification). And that’s where Dzogchen comes in to shine (like that spotlight in my dream mind-mirror), because Dzogchen is acultural (being simply the nature of mind – which is universal for all minds), and so is sex! Both these, mind’s nature and body’s nature, are thus resolved – in the utter simplicity of timeless now… The important thing to always keep in mind after all is the nature of mind (empty, luminous and spontaneously creative). What we do with it, is up to us.
Again, Dowman (from Pt. 1 – Dzogchen Samaya); “Dzogchen sexual response is inseparable from the one all-inclusive responsiveness that rules the nondual natural state of being. If that definition is unrewarding then think 'spontaneity'. Left to its own devices, which is to say in the lee of initiatory experience, the fully-aware human body-mind will spontaneously provide perfectly nuanced responsiveness in tune with the bodhisattva vow – or let us define the bodhisattva vow as the product of that responsiveness. Such Dzogchen spontaneity overrides – or instantly dissolves – all impediments and provides what the universe requires for its perfectly adjusted continuity…
“In this natural perfection the maxim 'nothing to guard' lets us off any moral hook. 'Nothing to guard' is another version of 'nothing to do'. Nonaction is the key in sexual situations with ever more relevance. Free of the despotism of karmic (read 'neurotic') tendencies the root samaya automatically takes control and enables perfectly appropriate responsiveness. Freedom from karmic tyranny is achieved through initiatory experience, the experience that provides personal identity with the nature of mind. Existentially, it can be restated as the sameness of samsara and nirvana. The fourth of the four joys experienced in sexual union is likewise described as the union of samsara and nirvana. Clearly, the identity of samsara and nirvana is beyond expression and beyond indication by degrees of possibility. That mind – the nature of mind – that transcends and includes sex and sexuality just as it embraces all activity under the sun, takes the attachment out of giving and taking, cancels the necessity of acting to attain the perfection that is already present, removes the tyranny of moral discipline, welcomes whatever comes down, however inimical to society or one's self…
“Nothing is there to guard and nothing to demonstrate or practice. Whatever flies off the spindle is perfectly fashioned and equal to the task in the event. Technique is for the birds. The organism is a genius and when left alone in the natural state of being it is perfection itself.” (p. 29-31)
Taking on a topic usually skirted in polite (let alone dharmic) conversation, Dowman dives right in – some might say “saving the best for last” as this is the final installment of his booklet form (Time of Covid) Teaching Series (but almost twice the average length of the others, and having the advantage of coming last and so being able to reference and incorporate the others) - and approaches what is usually on everybody’s mind in some form (other than the monastics with their non-testosterone fueled priorities) - sex.
But the question then becomes, “Why Dzogchen sex (for a teaching manual)?” and, “How is this different than regular sex” (like how is Dzogchen eating, walking, dancing or talking different than regular ways of doing)? But that’s the point. From the Dzogchen perspective (vs. dualistic samsaric mind) there is a radically different way of living – period. In other words, this book is about a specific kind of enlightened action.
What Dowman gives us here is an extended, in-depth, fascinating and fresh take on sexuality from the perspective of the pinnacle of realization (being on top you could say). From the preface;
“ 'All dharmas (experiences) whatsoever are intrinsically pure': the truth of that axiom is surely self-evident to all present readers… This Dzogchen view is derived from and sustained by an identity with the nature of mind – that crucial initiatory experience – and has no validity without it. Certainly that passport may be reduced to the Crowleyan axiom that 'everything is permitted', and 'do what thou wilt shall be the whole of the law' ('the most sublimely austere ethical principal ever uttered, despite its apparent license'). But that permission is granted only when no ethical contra-diction provides an obstacle or indeed when no impediment is possible; that permission is granted only when the essence of the bodhisattva vow has become a spontaneous matter of immediate unthinking reactivity, when it is not a means to an end but a statement of the brilliant actuality of the here and now. It is not that such a moment provides the instant in which we can obtain that permission but that it is the only time that permission is granted; any suggestion to the contrary is merely the wishful thinking of the uninitiated.” (p.10-11)
In short, Dzogchen sex, “…may appear to inexorably suffuse the senses, inner and outer, and the onlooking eye and sensitive ear may be convinced that there is opportunity for consummation, but it’s all and only brilliant emptiness. The Dzogchen vibe is thus ultimately attractive, ultimately sensual, but – equally – unattainable. It may be personalized in an external 'dakini' or 'guru', but it lies universally only as the potential of the nature of mind.”
And, “The nature of mind never stands still, it can never be isolated as stasis; it can never appear in the sky in front like a risen Christ. In the Dzogchen view sexuality cannot be pinned down on a single level at the expense of other dimensions. It can never be identified merely on a physical level. It is always an integral part of an indivisible whole, even in the moment of consummation.” (p. 16)
So all that (Dowman says so far) makes sense, but then what (as in practically)?
“First, we will distinguish between karmamudra in Dzogchen, and karmamudra in vajrayana, which is to say, tantra. In the practice of tantra, on a graduated path, karmamudra refers to sexual yoga, where sexual intercourse implies physical sexual union between either yogin and yogini or yogin and any willing partner. 'Karma' is 'action' and 'mudra' is 'gesture' or momentary fixation; 'karmamudra' in Sanskrit is leki-chakya (las kyi chag rgya) in Tibetan. While karmamudra in vajrayana is generally understood to mean hands-on sexual yoga, in Dzogchen the word 'karma' is understood literally. In other words, in Dzogchen karmamudra implies the nature of mind identified with all personal activity whatsoever, just as it arises, no matter to what chakra in the tantric scheme of things it is associated with.” (p. 17-18)
And, “There is no need in Dzogchen to structure buddha-activity. Its essence and nature are pure, and its spontaneous manifestation cannot be anything but pristine. The Tibetan tradition, however, embezzling Indian scholasticism, distinguishes provisional and consummate stages of meditation practice. These stages, or phases, are the creative and fulfillment levels (kyerim and dzogrim) sometimes translated by Geluk scholars as 'stages of generation and completion'. These stages or phases to those on a graduated path are levels of practice. In the immediacy of the moment to Dzogchen adepts they are modes of relationship to the world.” (p. 23-24)
As Dowman summarizes it at the end of his intro, “The material in this Teaching Series edition on Dzogchen: Sex is twofold. Primarily it deals with karmamudra in Dzogchen and then hands-on sexual activity in the tantrayana context. This is the crucial topic for us – sex in the Dzogchen view and how it is done for the sake of all beings. But secondarily, taking up a lot of space in this teaching series edition, sexual morality is the issue for discussion. This secondary topic may appear of little relevance to many people but it is of course of major importance to Buddhists in monasteries and all those who are conscious of both Dzogchen and Buddhism in a hypercritical moral dispensation.“ (p. 27)
What follows is; “Part One – Radical Dzogchen” (the heart of the book contained in all of a few pages!), “Part Two – Tantrayana” (which fills about a third of the book), followed by the shorter, “Part Three – Sexual Ethics”, and last (but not least) the longer, “Part Four – Living Sex” (where some historical and current and general “six-realms” real-life examples are given – giving some great potential material for the rushenly challenged). The book then concludes with three short and interesting supplementary texts translated from Domsum, Maintaining The Three Vows, according to Dudjom Rinpoche's Commentary as recorded in Perfect Conduct.
I don’t know about you, but reading these introductory quotes makes me think I know what Dzogchen sex is, and the realm where it occurs. And that realm is in my dreams! There, the limits of my usual bodily (and mental) habits are expanded. There, all my partners are the dakinis of wisdom’s awareness-display (i.e. literally soul-mates) and all our intimacies are direct, immediate and real (acting as a spotlight reflecting back at my ego consciousness in the mirror of my mind). There, sex really never has a denouement (with all the let down of an anticipated buildup), but rather flows into a suffused extension of mind in matter (well, at least dream matter which is always an inseparability of sensation and awareness), similar to perhaps the release of vapors (spirit!) rather than fluids….
What I got out of all this? In some ways it’s practical “sex-advice” to the spiritually inclined, but more so than a how-to (transform my sublimated sublime dream sex into dynamic real world Dzogchen sex), it’s just another reminder (in a different guise) that Dzogchen opens up a different way of living than our habitual patterns would expect (or often tolerate), and that until we are unwaveringly confident in this open uncontrived spontaneity we need to be careful how we act (Padmasambhava’s old advice to have a view as wide as the sky but actions as fine (i.e. refined) as flour), especially around sex. This is partly because we will assuredly get mixed messages about sex from both our teachers and the published literature (East and West) - making it difficult to always keep the literal and figurative sorted out, and also that it's our (habitual deluded) human (animal) nature to go for what feels good in the moment, and justify it in all sorts of ways. The solution is simply to remain true to the nature of mind, and not what we think (hope/fear) or wish for.
The benefit of having someone like Dowman write this book is that he has over 50 years experience with what Asia (especially Tibetan and Hindu cultures) has to offer in the realm of esoteric sexuality. He’s probably seen and heard it all from his various teachers and fellow travelers; seen what works and doesn’t – and why. He’s also (meanwhile) had one foot in the West and so has seen (and experienced) that side of the search for esoteric sexual fulfillment (and more basic sensual gratification). And that’s where Dzogchen comes in to shine (like that spotlight in my dream mind-mirror), because Dzogchen is acultural (being simply the nature of mind – which is universal for all minds), and so is sex! Both these, mind’s nature and body’s nature, are thus resolved – in the utter simplicity of timeless now… The important thing to always keep in mind after all is the nature of mind (empty, luminous and spontaneously creative). What we do with it, is up to us.
Again, Dowman (from Pt. 1 – Dzogchen Samaya); “Dzogchen sexual response is inseparable from the one all-inclusive responsiveness that rules the nondual natural state of being. If that definition is unrewarding then think 'spontaneity'. Left to its own devices, which is to say in the lee of initiatory experience, the fully-aware human body-mind will spontaneously provide perfectly nuanced responsiveness in tune with the bodhisattva vow – or let us define the bodhisattva vow as the product of that responsiveness. Such Dzogchen spontaneity overrides – or instantly dissolves – all impediments and provides what the universe requires for its perfectly adjusted continuity…
“In this natural perfection the maxim 'nothing to guard' lets us off any moral hook. 'Nothing to guard' is another version of 'nothing to do'. Nonaction is the key in sexual situations with ever more relevance. Free of the despotism of karmic (read 'neurotic') tendencies the root samaya automatically takes control and enables perfectly appropriate responsiveness. Freedom from karmic tyranny is achieved through initiatory experience, the experience that provides personal identity with the nature of mind. Existentially, it can be restated as the sameness of samsara and nirvana. The fourth of the four joys experienced in sexual union is likewise described as the union of samsara and nirvana. Clearly, the identity of samsara and nirvana is beyond expression and beyond indication by degrees of possibility. That mind – the nature of mind – that transcends and includes sex and sexuality just as it embraces all activity under the sun, takes the attachment out of giving and taking, cancels the necessity of acting to attain the perfection that is already present, removes the tyranny of moral discipline, welcomes whatever comes down, however inimical to society or one's self…
“Nothing is there to guard and nothing to demonstrate or practice. Whatever flies off the spindle is perfectly fashioned and equal to the task in the event. Technique is for the birds. The organism is a genius and when left alone in the natural state of being it is perfection itself.” (p. 29-31)
May 22, 2024
'This final edition in the Dzogchen Teaching Series treats sex in the Dzogchen context in its widest purview. It is twice the size of previous Teaching Series editions.'
.
For the experienced in Dzogchen this is a 5 star book. For those thinking of exploring Dzogchen this is a 1 star or a 2 start book. Most people fall into the latter category. This is a detailed description of a Dzogchen practice that makes little sense to someone on the outside who is looking for a book about Dzogchen meditation. Such a person can still enjoy and be inspired by the book, if, as they are reading it, they remind themselves that they are in the first year of the secondary school and this is a text for students in the final year.
.
For the experienced in Dzogchen this is a 5 star book. For those thinking of exploring Dzogchen this is a 1 star or a 2 start book. Most people fall into the latter category. This is a detailed description of a Dzogchen practice that makes little sense to someone on the outside who is looking for a book about Dzogchen meditation. Such a person can still enjoy and be inspired by the book, if, as they are reading it, they remind themselves that they are in the first year of the secondary school and this is a text for students in the final year.
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