Dzogchen World Wide Transmission

There is a world wide transmission coming up on Nov 11 2009. With regards to transmission if you have an experience to relate please do.

www.dzogchencommunity.org/index.html

Hey Gary!

Thanks for bringing this to our attention! Hopefully, I'm not working at the time, and I'll be able to catch it.

In kind regards,

Adam.

I couldn't find the time anywhere on their website. Do you know what time it is?

Is it important to catch it live? If yes, why?

Amr

11pm Sydney Australia time.

www.timeanddate.com/worldclock/

I wasn't able to get to "what to do" the meeting. So along with Amr I would be grateful for any info on this.

Hey all!
Yeah, the idea is to do it at the appropriate time because the Master is doing the same practice at that time with the intent of transmitting to all those who are practicing with him and the community. Back when I did this there was a video that you practiced along with; maybe the whole thing is live via webcast now?

Personally I can attest to the difference between transmission and pointing out. Something definitely sparked for me when I did this and only later was it clearly pointed out just what it was. Only recently have I begun to gain confidence in it.
The idea is that although Rigpa is our natural state, in fact THE natural state of all things, and as such always and everywhere the same, in the individual's case it's of varient intensity; transmission jump-starts it to the point where it's intense enough to be worked with. Even if you've had Rigpa pointed out and feel like you recognize it, recieving transmission from a Master could turn up the volume!
--Jake

Thanks Jake.

How or what practice being done? Is it present awareness?

HI--
This page gives an explanation and a link to the webcast paage:
www.tsegyalgareast.org/pages/schedules/w...de-transmissions.php
These remote transmissions work with a Guru Yoga practice with visualization, mantra, songs, mudras etc which my partner and I learned from our friend who introduced us to Norbu's teachings. This is how this works; you'd want to have some contact with the community prior to doing the remote transmission and learn how to do the practice correctly.
The practice Norbu transmits could be called "present awareness" I suppose; it's Dzogchen. He also teaches Tantric, Sutric and some Shamanic practices in a Dzogchen context. The practice you would do for this event would be like a streamlined tantric Guru Yoga in a Dzogchen context.
If you're interested in pursuing Dzogchen but can't link up with a traditional group that teaches it Adam shared a great link a while back-- the Great Freedom teachings.
---Jake

here's a link to the webcast site: www.dzogchencommunity.net/webcast/

the webcast is at 7am EST. (audio)

whoever lives near NYC there will be a live video feed at the center there. here's the info:

WORLD WIDE TRANSMISSION WITH CHÖGYAL NAMKHAI NORBU
ANNIVERSARY DAY OF ADZAM DRUKPA
WEDNESDAY, NOVEMBER 11, 2009 7AM EASTERN

> KUNDROLLING
> THE NY DZOGCHEN COMMUNITY
> 151 WEST 30TH STREET AT 7TH AVENUE
> 4TH FLOOR
>
> INTRODUCTION AND EXPLANATION OF THE TRANSMISSION FROM 6 - 6:45AM
>
> EXPLANATORY SESSION (RECOMMENDED FOR NEWCOMERS)
> TUESDAY, NOVEMBER 10, 2009
> 7 - 8:30PM
>
> FOLLOW-UP PRACTICE SESSION - THURSDAY, NOVEMBER 19, 2009 - 7 - 8:30 PM
For further information, please contact: <stephenkorns@aol.com>
> About the World Wide Transmission
> From the International Gakyil: > Newcomers who want to participate at this Transmission should be seriously
> interested in the Teachings, which are transmitted by our Teacher Chögyal
> Namkhai Norbu Rinpoche and practiced in the worldwide Dzogchen Community. New
> participants at this World Wide Transmission should try to receive Teachings
> from Chögyal Namkhai Norbu in the future.
> After having received this Transmission, they should also try to train and
> collaborate with the Sangha of the International Dzogchen Community of Chögyal
> Namkhai Norbu.
>
> In order to learn the appropriate mantras, mudras, and melodies correctly, it is
> important to hear an explanation from a knowledgeable student of Chögyal Namkhai
> Norbu well in advance of the event.

Hey guys!

Here is an email from the Dzogchen community in Australia with a video link to the transmission. I don't know if it is the same link for everyone across the world, but for Gary and I at least, this will work.


*** during the Webcasts of the 11th November 2009
THE VIDEO WEBCAST WILL BE AVAILABLE FOR ALL
( 213.203.141.7/webcastvideo )

NEXT EVENTS:

*** 11th November 2009 '“ 13:00 (Barcelona Time) Brisbane (Australia - Queensland)Wednesday, 11 November 2009 at 10:00:00 PM (not 9pm as previously stated)
Chögyal Namkhai Norbu
World Wide Transmission
OPEN WEBCAST Lily Giblin is hosting this at her place & will have an introductory session beforehand for new people.
________________________________________

*** 11th November 2009 - 18:00 pm (Barcelona Time) Brisbane (Australia - Queensland)Thursday, 12 November 2009 at 3:00:00 AM
Meeting of Yeshi Silvano Namkhai with the Dzogchen Community of Spain
Title: '3 Poisons according to Vajrayana. Non existence of independent self'
OPEN WEBCAST

for anyone that participated.. would you share your experience?

Did it go ahead? Neither the audio or video streams worked for me.

"Did it go ahead? Neither the audio or video streams worked for me.

"

I got a stream but not in english. Not sure whether it was a prelude or the real deal.

"Did it go ahead? Neither the audio or video streams worked for me.

"

yes it went through, but the stream went dead. I was at a center though so they had a DVD that we followed along with.

I'm just trying to understand what's so special about this transmission, its the 2nd time I participated and nothing significant really happened. what happened for me... was: he shouts 'phat' very loudly and theres a shock, and during that shock there are no thoughts just a very vivid awakeness, which barely lasted. so am I just supposed to find that during the day and remain in it? that's not Rigpa though, which is non-dual presence, (right?) this presence is still dualistic in my experience, and conceptual. and didn't last very long.. a split second maybe before thoughts rushed back.

I became interested in Dzogchen after reading about it, and it seems like an amazing path. but the pointing out did nothing for me, and I now have to work with the baroque-ness of Vajrayana [all the complex visualizations, which I'm not too fond of! haha] which is inescapable even in Dzogchen. I'm thinking that given my conditions, I have to find something else that works. I guess 3rd gear just doesn't work for me, which seems like Dzogchen, and I have to 'down-shift'. Could it be that I have to build a foundation using the simpler methods like Shamata/Vipassana and Self-Inquiry before the pointing-out actually works?

"Could it be that I have to build a foundation using the simpler methods like Shamata/Vipassana and Self-Inquiry before the pointing-out actually works?"-mikaelz

Hi Mikael,

Yes, I would downshift and begin developing samatha/vipassana and Self-enquiry. It's not that you have to abandon your 3rd Gear practice--not at all. But if 3rd Gear isn't always available at this point, you have nothing to lose and everything to gain by fleshing out these other aspects of your practice.

Kenneth

Hey Dharma brother!

Yeah, I feel your pain. I find all the ritual and visualization painful and contrived too. I can't go there anymore. I spent much of my first years working with that stuff, and it does work, but I think you grow out of it. Within Dzogchen these other practices are skillful means if we don't get it on the 3rd gear level.

If you work the system, I suspect it'll get you there. But then so will other methods too, so you don't 'have' to work that particular system. You might consider Sogyal Rinpoche who also teaches Dzogchen, but he spends tons and tons of time on Shamatha and then Vipassana first to set the stage for 3rd gear practice. My suspicion is, for most of us everyday practitioners, this is indeed a very skillful means and thus very useful. Settle the mind and notice its true nature.

The other alternative is Mahamudra, which uses a very progressive, stage-based path; also making use of Shamatha then Vipassana to set the scene for pointing out.

The exotic and high arts are very attractive to the mind, given their hype. But the simpleness of a basic practice may be more effective in the end.

[cont.]

In my opinion a very simple and easy practice that naturally develops into 3rd gear, and yet encompasses 1st and 2nd is sitting and watching awareness. Nothing contrived and conceptual. No noting or investigation. The mind goes into tranquility and Jhana. Simultaneous Shamatha and Vipassana takes place as one is aware of mind itself; and as one naturally delves into this awareness, the nature of mind becomes apparent, to the point subject and object dissolves and there is 'just sitting' in the natural condition of mind / reality / infinity as just that, just sitting, just hearing, just being - enlightenment itself.

As Kenneth said, we really can just sit and observe a box. Turn awareness back upon itself and you will find a backdoor to infinity, and the you that finds, will collapse as a holographic matrix into an infinite regress shown to be nothing but the presence of clear luminous light - cognizance itself, and the energetic display of Dharamakaya.

Whatever works!

In kind regards,

Adam. Edited for typos and spelling

thank you Adam and Kenneth for your responses. I'm very happy I found this forum. very serious, very experienced people. just what I need

Adam, I was recommended to try Mahamudra because, just like you said, its more gradual. I'm going to get the book - Clarifying the Natural State. have you read it?

I see that you also had trouble with the complex and elaborate visualization practices. in Namkhai Norbu's sytem.. they aren't that bad really. the main Guru Yoga practice is keeping the White A in a blue Thigle in the chest. The Semdzins/Rushens are practices one uses to have precise experience of Rigpa, especially if the Introduction didn't take; I have a book on the practices but they all require visualization, which i'm horrible with but trying. I see you're point that they are skillful means, and I guess I should keep going and build up my visualization.. while also trying other methods and see what works best. I was about to ask, would other methods work better? but... you can't tell me that that's for me to figure out since we are all different.

the method that you mention, is that Shikantaza? i'm not that familiar with it. could you please give me more instructions on it?

thank you
Mikael

Hey Mikael!

Ok mate, the practice is simple. Like a single, well places and technically constructed oil-well, a simple and effective practice that goes to the heart of the matter and will strike fruit rather quickly, as long as it meets these conditions and we, as operators, are undistracted in our focus and application of practice to that end; rather than digging many poorly placed and ineffectively executed holes all over the place, which simply wares us out, leaving us and our practice dry and barren. The awareness watching awareness practice is to simply rest and relax into undistracted awareness of your ordinary, every day awareness here and now.

As such, we let go of, and drop, any and all contents or objects of awareness, and simply notice awareness itself. To be clear, we are liberating our attention from our compulsive habit of keeping it entangled in the 6 consciousnesses of body and mind. Instead, we are turning awareness back upon itself, to the formless and objectless; that which is primitive and prior to, the 6 consciousness. So, do not pay attention to body or mind, just awareness itself - that which is aware of body and mind. This awareness is the cognizant, self-luminous and self-existent nature of mind; and that which apprehends any and all phenomena, as the energetic display of Dharmakaya. This awareness is none other than you - the you that has no definition or positive attribution - rather the 'you' that knows, sees and is cognizant of all definitions, presentations and descriptive attributions.

[cont.]

Another way to say it is to suggest that we notice the presence of awareness, or its self-existent 'presence' as feeling or Being, or self-aware reality itself, as our essential and most fundamental nature - wisdom mind or Buddha Nature. These are all descriptions and attributions and are not it - we simply notice or allow ourselves to be conscious of that ordinary awareness that sees and hears all that is present, and yet is not that which is present; nor is it a thing, substance or ontological essence in and of itself; rather it is just empty cognizance, and we notice this cognizance or awareness. When we take our attention off of every-thing, and simply notice the attention itself, which is none other than this ordinary awareness that reads this text right now, we are noticing ordinary, everyday, nothing special, awareness - which is none other than reality aware of itself.

[cont.]

"the method that you mention, is that Shikantaza?"

I know of one adept who has studied with many prominent Japanese and Korean Zen masters over the last 50 years who says this practice is Shikantaza, as he was taught and practiced at a prominent Zen center in the 60's. However, as I have encountered the practice, there are many variations on the presentation of Shikantaza.

I recommend you give the practice a try for a few days, for at least two sittings a day, for no less than 30 minutes per sitting. I think you will find it effective in contacting something deeper and more fundamental to our being. In my view, the simpler the better, since we are already it, and contrivance is not it, by definition, and is usually a sign we have strayed off into the elaborations and confusions of mind.

Here is a link to a fellow writing out of the Advaita tradition that describes the practice well. It is actually the more accurate presentation of Sri Ramana's self-enquirery, which according to Ramana's senior student, Sri Sadhu Om and, Om's senior student, Michael James, is not a verbal or mental question 'who am I' or who or what is that which apprehends this sense of I, etc., rather, it is 'self-attentiveness' or self-scrutiny upon the I-Am-ness of being itself; revealing the universal mystery of all mysteries as none other than our very own self-nature.

Here are some links to the practice and the previously stated 'self-scrutiny' thesis according to James.

www.albigen.com/uarelove/most_rapid/chapter07.aspx

www.albigen.com/uarelove/most_rapid/chapter08.aspx

www.happinessofbeing.com/

In kind regards,

Adam.

thank you Adam for your thoughtful and insightful response..

I've taken a while to respond because I wanted to give myself enough time to try out the practice and see how it is. After a week I can tell that its much more difficult in application than in theory, but I can see that it is possible to succeed as I have had a few moments of success, though the effects were cursory at best, I feel like I am making progress little by little.. I'm very much 'entangled in the 6 consciousnesses of body and mind' and it will take time to disentangle..

I have trouble finding the 'bare awareness' during practice, I try to focus on awareness by dropping everything else, but i'm unsure about the contents of awareness, are they ignored? senses, thoughts, etc . I notice that when I focus inwards on awareness and try to drop everything else, really strong impressions arise which are like memories with a very nostalgic quality and I guess that's where I get stuck; other times I'm able to focus and there are no thoughts and I try to remain focused on awareness and then I just end up passively watching everything arise, but the strong vibrations and blissful feelings become distracting from the practice

this sort of practice has been helpful for me lately because I'm experiencing strong energetic qualities at times which are very much 'Kundalini' related. I've had this happen for over a year during sleep with blissful energy going up my spine, but now its occurring more and more during meditation. I guess because I've been doing heart-centered Guru Yoga practice via Dzogchen white A in blue thigle... and that brings attention to central channel.

the other day this transpired and there was a very strong energetic awakening where I heard the top of my head crack open and my root chakra was pulsating very strongly, very strong 'emotional' energy started to rise. at the root it felt like primal fear and I felt that raw 'fight or flight' sensation arise, the practice of 'dropping into awareness' really helped me to surrender at that moment and sensation of 'fear' because just a sensation.. and a very beautiful one too then there was excitement and joyous feelings. there was much energetic happenings in the body, and in the head, my perception was altered slightly to be more broad and encompassing.. It didn't really go further than that because of the excitement that I finally was able to get past fear.

the days after the event (today is the 2nd day) life hasn't been too wonderful. the perception of 'suckiness' is giving everything I experience a quality of 'suckiness', I just want to smoke pot and escape this feeling. I read through Daniel's book and it sounds like 3 Characteristics, or could be Dark Night. I don't know. my emotions just have a very negative quality to them and I have a much greater understanding of my suffering and the patterns I create which want to alter the impermanent nature of reality. Hard to explain what's happening, its a heavy vibration that is dark and kind of lingers in the awareness and has a negative emotional quality to it..This can lead to anger when dealing with others.. or despair when alone. I'm trying not to embellish the emotion too much and observe as much as possible without getting caught up in dramatic tendencies.

the practice is helping me, so maybe I don't need pot to escape.. I can just rest in natural awareness (if I can find it) and allow all sensations,including emotions, arise and pass. I wish the path was more blissful, dealing with my crap sucks. hahaha

I guess for the direct path such as Mahamudra and Dzogchen, the 'stages' aren't mentioned because you're supposed to just rest in awareness anyway, but it's nice to read and know that this is supposed to happen.

Hey Mikaelz!

Great posts! Thanks for sharing with the group. Yeah, our spiritual explorations in conjunction with life generally, can be VERY sucky! I've had much suckiness over the years too, and also much bliss, joy and ecstasy. Personally, I think your practice is coming along wonderfully! Unfortunately, many people who don't have access to good teachings, teachers and hardcore practitioner friends get little of anything at all, and come away wondering what all these spiritual people are twatting on about.

As to the practice, by way of clarification, just sit and notice your own ordinary awareness as it is then and there in meditation. Don't add to it by trying to find someting special or blissful or mystical - as much as is the temptation - and simply let be body sensations and thoughts, and bring attention back to awareness; or 'mind', if you prefer. We can say the mind is aware of all sorts of stuff, right? Basically sensations and thoughts. But for the purposes of this exercise, they are not important to us right now, we just want to notice ordinary awareness or mind here and now. This is because, we are, metaphorically speaking, looking at the survace of the pond, not the reflections in that pond. When we look into this pond, if we can sustain it, we start to look deeper and deeper below the surface, and in so doing, find ourselves looking into the nature of mind, and find the pond is the infinite itself, an we are not looking in from the outside, but are the infinite itself, and always were.

[cont]

As you have seen, when we practice in this way, we will notice much bliss and joy will arise, these are the jhanas; additionally it is said, bliss is the nature of mind - bliss, clarity and emptiness; I think this is true also. So, one good way to combat suckiness is to do many briefer practice sessions daily. In my experience, you will notice that you pass through the suckiness into a deeper sense of increased well-being that is not dependent upon conditions. I have definitely found this to be true, but things may or may not get better before they get worse. Instead of using pot or alcohol to give us temporary relief, and a further corresponding low or dullness of mind, we may practice effective meditation that grants us contact with the blissful nature of mind many times through the day, and lift ourselves out that way.

Great to hear of all your hard work and dedication mate!! ;-P

In kind regards,

Adam. edited for clarity