Zach

“It’s dark because you are trying too hard.
Lightly child, lightly. Learn to do everything lightly.
Yes, feel lightly even though you’re feeling deeply.
Just lightly let things happen and lightly cope with them.

I was so preposterously serious in those days, such a humorless little prig.
Lightly, lightly – it’s the best advice ever given me.
When it comes to dying even. Nothing ponderous, or portentous, or emphatic.
No rhetoric, no tremolos,
no self conscious persona putting on its celebrated imitation of Christ or Little Nell.
And of course, no theology, no metaphysics.
Just the fact of dying and the fact of the clear light.

So throw away your baggage and go forward.
There are quicksands all about you, sucking at your feet,
trying to suck you down into fear and self-pity and despair.
That’s why you must walk so lightly.
Lightly my darling,
on tiptoes and no luggage,
not even a sponge bag,
completely unencumbered.”
― Aldous Huxley , Island

“The essence of meditation practice in Dzogchen is encapsulated by these four points:
▪ When one past thought has ceased and a future thought has not yet risen, in that gap, in between, isn’t there a consciousness of the present moment; fresh, virgin, unaltered by even a hair’s breadth of a concept, a luminous, naked awareness?
Well, that is what Rigpa is!
▪ Yet it doesn’t stay in that state forever, because another thought suddenly arises, doesn’t it?
This is the self-radiance of that Rigpa.
▪ However, if you do not recognize this thought for what it really is, the very instant it arises, then it will turn into just another ordinary thought, as before. This is called the “chain of delusion,” and is the root of samsara.
▪ If you are able to recognize the true nature of the thought as soon as it arises, and leave it alone without any follow-up, then whatever thoughts arise all automatically dissolve back into the vast expanse of Rigpa and are liberated.
Clearly this takes a lifetime of practice to understand and realize the full richness and majesty of these four profound yet simple points, and here I can only give you a taste of the vastness of what is meditation in Dzogchen.
…
Dzogchen meditation is subtly powerful in dealing with the arisings of the mind, and has a unique perspective on them. All the risings are seen in their true nature, not as separate from Rigpa, and not as antagonistic to it, but actually as none other–and this is very important–than its “self-radiance,” the manifestation of its very energy.
Say you find yourself in a deep state of stillness; often it does not last very long and a thought or a movement always arises, like a wave in the ocean.  Don’t reject the movement or particulary embrace the stillness, but continue the flow of your pure presence. The pervasive, peaceful state of your meditation is the Rigpa itself, and all risings are none other than this Rigpa’s self-radiance. This is the heart and the basis of Dzogchen practice. One way to imagine this is as if you were riding on the sun’s rays back to the sun: ….
Of couse there are rough as well as gentle waves in the ocean; strong emotions come, like anger, desire, jealousy. The real practitioner recognizes them not as a disturbance or obstacle, but as a great opportunity. The fact that you react to arisings such as these with habitual tendencies of attachment and aversion is a sign not only that you are distracted, but also that you do not have the recognition and have lost the ground of Rigpa. To react to emotions in this way empowers them and binds us even tighter in the chains of delusion. The great secret of Dzogchen is to see right through them as soon as they arise, to what they really are: the vivid and electric manifestation of the energy of Rigpa itself. As you gradually learn to do this, even the most turbulent emotions fail to seize hold of you and dissolve, as wild waves rise and rear and sink back into the calm of the ocean.
The practitioner discovers–and this is a revolutionary insight, whose subtlety and power cannot be overestimated–that not only do violent emotions not necessarily sweep you away and drag you back into the whirlpools of your own neuroses, they can actually be used to deepen, embolden, invigorate, and strengthen the Rigpa. The tempestuous energy becomes raw food of the awakened energy of Rigpa. The stronger and more flaming the emotion, the more Rigpa is strengthened.”
― Sogyal Rinpoche, The Tibetan Book of Living and Dying

“Perhaps the deepest reason why we are afraid of death is because we do not know who we are. We believe in a personal, unique, and separate identity — but if we dare to examine it, we find that this identity depends entirely on an endless collection of things to prop it up: our name, our "biography," our partners, family, home, job, friends, credit cards… It is on their fragile and transient support that we rely for our security. So when they are all taken away, will we have any idea of who we really are?

Without our familiar props, we are faced with just ourselves, a person we do not know, an unnerving stranger with whom we have been living all the time but we never really wanted to meet. Isn't that why we have tried to fill every moment of time with noise and activity, however boring or trivial, to ensure that we are never left in silence with this stranger on our own?”
― Sogyal Rinpoche, The Tibetan Book of Living and Dying

“I have a tremendously high opinion of the age of five, by the way. I actually think that to become really mature is to return to the age of five, to become able to recapture the capacity for absorption, for learning, the tremendous hunger to master skills that you have at five years...I always feel that I was a brilliant child at the age of five, and that I’ve been declining ever since.”
― Eric Hoffer