2. The Principle of Dzogchen Retreat
3. Spontaneity vs. Impulsivity: Altruism and Awareness
4. Retreat Mechanics: Non-Imposition and Daily Conduct
5. The Nine Breaths: Doorway to the Natural State
6. Posture and Asana in Dzogchen Meditation
7. The Essence of Sitting: Timeless Awareness
8. Garab Dorje’s Three Words: Introduction, Continuity, and Liberation
9. Recognition of the Nature of Mind
10. Intimation, Intuition, and Direct Experience
11. The Inexpressible: Non-Dual Awareness Beyond Subject and Object
12. Why We Lose the Natural State: The Role of Fear and Separation
13. The Arising of Ego, Language, and Dualistic Emotions
14. Garab Dorje’s First Point: Recognition as the Foundation
15. Ritual, Empowerment, and the Transmission of Awareness
16. The Snowball Effect: Familiarization Through Innate Certainty
17. Gender, Energy, and the Equality of Manifestation
18. Concepts as Reflections: The Doorway and the Trap
19. Body, Speech, and Mind in the Natural State
1. The Arena of Clear Light
Welcome to this Okinaf arena, to this arena of clear light.
I want to start by talking about the retreat in general—about Dzogchen retreat. The basic principle of Dzogchen is that we act and we be according to the goal, according to our highest aspiration. There is no gap. If there is a gap, it is only a very fine distinction between thought and action, between thought and the actual state of being. We can talk about that later—it is very important.
But in this particular situation, in this retreat situation, it means essentially that we do not impose anything whatsoever. There is no formal discipline according to which we must bend. In the context of Buddha nature, that is social beatitude, social responsiveness—but it is still continuity that we aspire to. It is what we aspire to. It puts spontaneity in charge of determining our activity, our conduct in this retreat.
But there are no parameters in the beginning—and please take that literally. You must do what you must do. And if you find yourself—your activity, your conduct—being determined by preconceptions, by intellectual or ethical preconceptions— then you must put a brake on that and allow spontaneity to dominate. We all give you space; we do not make it very easy.
Perhaps that spontaneity is gross or anti-social—maybe it is actually providing obstacles for other people. That is just fine. What we are here to do is look at the essential nature of obstacle, because everything is an obstacle. And if we have got something sticking out that we can focus on, then we are lucky.
Dzogchen does not promise peace. Dzogchen promises awareness of whatever arises. And you’ve got the 108 manifestations—the 108 forms of human states of being—as reference. Less than half of them are peaceful; most of them are dynamic, wrathful, or fierce. And it is those—the rather minute and lesser-seen wrathful varieties—that provide most of the “fun” in the torture of meditation.
I mean the animal-headed gods, demons, bird-headed beings, legions, followers of evil—demons. The practice is the identification of whatever arises as empty in its nature and vivid in its being.
2. The Principle of Dzogchen Retreat
Talking about how we conduct ourselves in the next couple of days: the essential discipline of this Dzogchen retreat is 24-hour-a-day meditation—not meditation and non-meditation, but meditation in the sense that all is meditation. How long we leave it and go back to where we started is irrelevant. In fact, it might be that the meditation itself is of less significance than the state of awareness one maintains in the gap between sessions.
Do not forget the green state—and be there in the green state. Because what arises from this talking-listening situation, and even from non-meditation, can arise in dreaming. If you are not there, you might miss it.
It’s about that—in the context of the Dzogchen transmission—because it still says that the essence of this situation may use concepts; it might use words; it might be coming out and being processed by the intellect—but that’s merely the pointer.
I could say that the Dzogchen retreat is a way to get back into one’s inner world— but that’s really only part of the story. It’s really a matter of not making any distinction between inner and outer. We can’t make that distinction until we have some life in the inner. We have to illuminate the inner world before we can dissolve the boundary between inner and outer. And not making that distinction— that’s what Dzogchen meditation is about.
It is a non-discipline. No imposition. And if I am guilty of imposing, then slap me down—because all I am trying to do here, my function here, is simply to illuminate the natural state that is right on the lip of manifestation.
The assumption in this Adi Yoga—which is what the practice is called (we have to put a label on it)—is that it’s like being right on the skin of reality. The distinction between where we start and where we want to get to is just two sides of the same coin.
3. Spontaneity vs. Impulsivity: Altruism and Awareness
You can see the difference between Dzogchen and the graduated path of Vajrayana. It’s not the light at the end of a long, dark tunnel that we are aiming at. What we are recognizing is the light of the here and now—the light in every perception.
Whereas normally, in that hard, cruel world out there, we tend to focus on the form, on the specific, on the manifest “this or that.” We are aiming at this light that is inherent to each instant of manifestation—the light that, in the ordinary world, is subjected to form, to the crystallization of thoughts, to the crystallization of perceptions.
In general, we prefer to look at the lines—the delineation of our delusions—rather than the light of reality. That’s what I’m doing: I’ve learned the precepts and the ways of pointing at that primordial reality. And in the vocalization of those precepts, there is a transmission—not a transmission from me to you, but a transmission from Kuntuzangpo into the Akashic spaciousness. It always arises in the heart center and manifests into the dimensions of the Buddha—and then, if you are lucky, into central spatial delusions.
And then, for our delusions, we are looking for the space—for the time and space—for our delusions.
4. Retreat Mechanics: Non-Imposition and Daily Conduct
I’m very comfortable completing this, because I’m also listening—not just translating—so, I welcome you very much to complete this transmission.
It’s very important: our relationship with the Guru. The best way to phrase it is: What is the Guru? The experiential answer is crucial to this recognition of Dzogchen.
I’m still talking about the general principles of this retreat. Let’s get down to nuts and bolts—food, for example. We should eat lightly and regularly, and generally ingest only what gives us lightness.
Let’s redefine this arena—this Dzogchen arena in which we sit. It’s best not to go outside it. Okay—but don’t take these as rules. They are indications of what is most favorable.
In fact, for the duration, it’s good if we do away with the imperative altogether— whether the imperative is coming from the outside or from the inside. It’s counterproductive.
And over these couple of days, we’re going to receive precepts. Now, it’s vital how we receive these precepts and what we do with them. First of all, it is not an imposition. Take the basic, the first principle—the first precept of non-action— which can be rendered as “Don’t do anything.” I’m talking in the context of meditation, but it’s actually not about that.
An imperative statement like that automatically induces its opposite. Maybe you transcend that—but still, there’s no point in even allowing it to arise. The intention is to relax into the nature of mind.
Insofar as we do anything, that process of relaxation is inhibitive. Even to open your mouth is to create an obstacle. It’s as if the precept is a reminder of a state that is pre-existent—and which needs only a pointing finger to illuminate.
But it’s a contradiction—because there are no imperatives at all. And yet, it’s extremely judgmental. I mean, it’s both things—very opposite—and somehow, somewhere, they meet.
No, I’m not saying that. What I mean is that what we are always aware of is beyond any point. So, it seems to me that there are two completely contradictory precepts—but they are not the same as the precepts. In other words, in this process of hearing the precepts, you tread very, very lightly—or you endure something which is not at all intended.
5. The Nine Breaths: Doorway to the Natural State
It's not about the velocity of the breath.
Question from audience: “In which way or in which sense should one distinguish between spontaneity and impulsivity?”
Impulsivity—yes. Exactly. Impulsiveness is the same as reactivity—not necessarily. Impulsiveness can arise out of a ductless gland, out of a hormonal condition.
Is this an academic question?
No—it’s an awareness question. I’m trying to realize what you’re saying. Don’t want to be too technical.
I’m saying that, in the context of allowing our very best aspirations to manifest, we practice the possibility to permit the manifestation of spontaneity. The spontaneity is the spontaneity of awareness—the very broadest response or emanation one can possibly imagine. To that extent, it really has no cause. It’s simply a responsiveness—a very inclusive response. This is not just a reaction; it is an interaction.
Impulsiveness is always self-serving—self-serving, self-serving. Spontaneity is profoundly altruistic. Remember that the format is always just inside the intellect, waiting to get out. Spontaneity is always below the intellect—and near the possibility of getting out of that contentment. Just right next to impulsiveness, in fact.
We’ll get back to this question. It’s a big question.
Anything else regarding the mechanics of the retreat? We’ll do morning and evening sessions—and voluntary early morning and late night sessions. But as I said, the strict meditation session is not the point of this retreat. Don’t feel obliged. Doing whatever else you would do in that time is as good a meditation as the session, implicitly.
So, let’s begin. Each session will begin with the nine breaths. Does anybody not know the nine breaths? I’ll go through it if you don’t. Don’t think of this as preparation. If you know this meditation, you know its immediate effectiveness. You can consider it, if you like, a bardo between saṃsāra and nirvāṇa—but it’s much more significant than that. See it as a door into the nature of mind, using the breath.
If you visualize it, it adds another dimension. Actually, the nine breaths are the essential practice of what we call appana breathing, or kumbhaka yoga. What are we doing doing kumbhaka yoga in the Dzogchen context? Actually, we can do anything we like in Dzogchen. But as a practice that leads us from ordinary samsaric preoccupations into the inner Dzogchen forum, then it’s useful.
6. Posture and Asana in Dzogchen Meditation
I should perhaps mention: does everybody have the folder of pages we prepared? There’s a very short, quintessential instruction on Dzogchen—simply sitting meditation. I mention that now because the instruction on the body is relevant.
In the mantra that I gave, it was suggested that upon opening the eyes in the morning—rising from sleep—one comes into this posture of kumbhaka yoga. So, it’s vital: the seat—asana—is key. The Sanskrit word asana doesn’t just mean what you sit on; it means how you sit. (Of course, it also means the seat.)
The first thing about the seat is that it has to be comfortable. That’s primary. There’s no point in taking the nine features of the asana’s posture if it’s uncomfortable. In Dzogchen meditation, comfort is more important than in any other meditation. We’re not trying to push the body into any particular shape or form. You want to be comfortable—sit comfortably.
So, sitting comfortably, breathe.
Hold the thumb on the bottom joint of the middle finger and depress the left nostril. Then release the pressure and breathe in deeply, filling the entire lung. The result of this “pop belly” is the yoga’s name—the deep inhalation that pushes out the gut gives kumbhaka yoga its character.
Then, again depressing the left nostril, breathe out deeply—using the diaphragm to force out the last trace of air from the lungs.
In Mahayana, we use the ring finger—we press the base of the nostril with the ring finger. There is a difference between the practice here and the Mahayana practice.
Then, with the left hand—thumb on the bottom joint of the middle finger—press the right nostril and breathe out through the left nostril. Do this three times.
Then finally, three times through both nostrils. That’s nine breaths. Any questions? It’s a form of root. Let’s do it.
(Counts omitted for clarity, as per instruction to remove timestamps and redundant repetitions.)
So, that’s the basis of practice: simply sitting.
7. The Essence of Sitting: Timeless Awareness
I like to say that it doesn’t matter how long you sit. The point of the sitting is the intimation of the timeless moment of awareness. The point of the exercise is the realization of the natural state of being—and the natural state of being is timeless.
It doesn’t matter how many instances—how many seconds of timelessness—you actually experience. One is enough. Perhaps one is a little ambitious—perhaps even a totally broken fraction is sufficient.
Now, are there actual degrees of timelessness? You know, in Portuguese it’s terrible—because the adverb for “mind” sounds like “mint.” So, it’s hard to translate, because you’re always using “mind” for that. The French word esprit means spirit—but I digress.
8. Garab Dorje’s Three Words: Introduction, Continuity, and Liberation
This evening, I want to dwell upon the three words—the three precepts—of Garab Dorje. Garab Dorje was the adi-guru of the Dzogchen lineage. He is conceptualized as the Nirmanakaya of Samantabhadra—the first human manifestation of Samantabhadra.
As he passed on in the body of light—at a great age, unspecified—he quintessentialized his teaching into three words.
The first word is introduction—or initiation. What this means is direct experience of the nature of mind. This is the beginning: recognition of the nature of mind.
This is the starting point—not only of the culture, but of life itself, of being.
However, it seems the human condition has led us to the point where we only see this “through a glass, darkly.” Human beings are not even sure what they are looking at—they are not sure they are experiencing it. If they were actually aware of what they were seeing, there wouldn’t be any necessity for this forum.
We are here precisely to remind ourselves: what we are looking at is the nature of mind. What we are looking at is Buddha emanation. What we are looking at is the essence of the three kayas.
This introduction is someone saying: Hey—look! Actually, what you are lookiwg at in this very Moment is the nature of your mind. The natural state of being is inherent in this very moment of sensory, intellectual, or emotional experience.
The only thing that happens is that someone communicates that they see the nature of mind in all the manifestations we are experiencing.
This first precept of Garab Dorje is Recognition of being—the natural state of being. And that natural state is precisely non-dual—because it’s completely inextricable.
9. Recognition of the Nature of Mind
But we can’t say anything about it—because if you say something, there’s an “I” saying something about an “it”—and in that gap of separation, the whole darkness obscures the non-dual pristine awareness.
It’s non-dual—the main characteristic—because it’s like the eye itself that doesn’t stop observing itself, immersed in pristine awareness. Dualized perception is always there, ready to jump out. The point is: in every instant of our dualized perception, there’s a non-dual essence.
And what Garab Dorje asks us to do is to recognize the non-dual nature—the timeless nature—of that awareness sitting inside all our dualized perception.
The assumption is that all human beings have some intimation of this non-dual nature of being. It’s not just humans—they recognize it right here and now. Then you’re on the Dzogchen path.
If the intellect starts its insistent negative chatter at this point, that mind is closed down—not able to access the solution. But we’re not disallowing intellect here.
Mental chatter may be least inhibited in an intellectually dominant mind—and perhaps most pernicious in the mind of an old man who simply can’t stop his intellectual noise.
It has nothing to do with the capacity of the intellect. The determinant is the intuitive function of intimating the non-dual nature of mind.
10. Intimation, Intuition, and Direct Experience
Intimation is the key word. I use it all the time because I’m describing my own power in doing this. Intimation is just a tiny hint of intimacy. For me, that’s why one can say that introduction is always secret practice—that’s the real meaning of secret practice.
Intimacy doesn’t have to be explained. That intimation—though it might be needle-thin, just a hint—is sufficient: a sufficient pivot, a sufficient touchstone to base one’s whole life’s meaning on. You only need an intimation. You only need an interval. It’s enough.
However, I assume—and certainly this is true of myself, most of my friends, and probably you too—that you’ve had some experience much greater than a mere intimation: an overwhelming affirmation of the nature of mind.
I refer to it as an intimation, but I understand that for many here, it may have been a much more marked experience than a simple suspicion.
Question: “How do you place introspection in relation to intimation?”
I don’t think “introspection” is useful here. Garab Dorje uses Recognition—which is experiential, existential. Introspection is just pointing the mind in a direction. This is an interfusion of experience by the essential nature of mind.
“Can you give another example of intimation?”
Intimation is existential. It’s an experience that arises out of the heart and suffuses the entire body. It’s like the change of consciousness that occurs when you see a koan—not solve it, but see it. The koan is a method used in Zen—but what Garab Dorje is talking about is recognizing the nature of mind, the natural state, the Buddha nature.
Yes, it’s a change of consciousness—but it’s a bit more than that. Intimation is affirmative recognizing. Yes—it’s intuition. “Intuition of the nature of mind” sounds more comfortable. Intimation is deep inside—it’s not just a whisper; it fully infuses the being.
It’s more than suspicion. The root of the word is the same as intimacy—and intimacy has strong, substantial infusion.
11. The Inexpressible: Non-Dual Awareness Beyond Subject and Object
Is this really an obstacle? No.
Let’s get off the problem of translation and return to the meaning of the precept.
The point is: with this intimation—a slight experience of the non-dual nature of mind—we only need a little hint. A titch is enough to remind us of some major experience in our lives that gave us full intimation.
And that experience did not necessarily occur in formal meditation. It may have arisen through perception of art, nature, sex, or intimacy.
The definition of this state is without causal condition. Another definition is that it is inexpressible. Beyond causal condition—you can’t pin it down. If I had a technique, I would do it here. But there is no technique guaranteed to cause this recognition.
Dzogchen techniques can be extremely efficient. Dzogchen precepts can be very effective—but they can never guarantee results. All these techniques are like basins put out to collect rainwater. You can make yourself receptive—but you can’t make the rain fall.
We can open ourselves to it—but we can’t make it happen. There is no technique, no causal condition. Therefore, it can happen at any time, for anyone. It has happened for all people—sometimes.
Do you know anyone for whom it has never happened?
Even in reaction to a movie—eyes watering—that may be emotional, but sometimes it’s the spontaneous breaking through of awareness. These occurrences are without cause or condition, inexpressible, beyond understanding, without definition.
You can’t say anything about it—because there is no subject looking at an object. If there were, you could describe it. But in non-dual awareness, subject and object are one. That’s why it’s inexpressible—not because you lack words, but because there’s nothing to say.
Take a slice of time—a timeless moment. What can you say about it? Nothing. You can only speak of it after it’s passed.
Is it a state of amazement? It’s sheer simplicity. You can’t say anything.
12. Why We Lose the Natural State: The Role of Fear and Separation
Why do we lose it? Because of embodiment—polarities, gender difference, the subject-object split.
I’m not telling you why we lose it—I’m telling you how. At some moment—perhaps conception, in the womb, in the birth canal, or on the first breath—there was an intimation of fear. And wherever that first fear arose, it created separation.
In that separation, the first instant was the duality of “I” and “it.” This became crystallized as a subject. With separation came grasping—and the sense of self strengthened.
13. The Arising of Ego, Language, and Dualistic Emotions
The sense of self congealed in language. Desire and anger arose as consequences. Anger is the emotion of resistance; desire is the emotion of grasping. This is what we call ignorance—and it covers the innate awareness, the rigpa.
Garab Dorje said: Look—what’s underneath that very fine sheet? In every perception, look at the light within. The light of consciousness is an intimation of rigpa—the non-dual light within.
Simply sitting, we automatically look at the light in sensory perception or in thought. If we do that within Garab Dorje’s precept—recognize the nature of mind—then we are impelled into our natural state.
I say “impelled” because if it’s natural, we are pulled into it. But we need to have had that epiphany—that major experience—because that’s what pulls us in when we allow space.
14. Garab Dorje’s First Point: Recognition as the Foundation
Garab Dorje’s first point—crucial—is Recognition of the natural state of mind, or introduction to the natural state. This essential understanding must be given. Once you’ve had that experience, it’s sufficient. It initiates the snowball.
15. Ritual, Empowerment, and the Transmission of Awareness
This recognition is often given in a ritual situation—as if there were a technique to induce it. One way is through concepts. Another is the Fourth Empowerment in the Yangti series—done through mudra, where the nature of mind is revealed through gesture.
But ritual doesn’t transmit the experience—it opens the possibility, like placing a basin for rain.
Introduction through concepts feeds the intellect: We are not bundles of neuroses—we are Buddha nature itself. There’s nothing but that. That’s the key.
16. The Snowball Effect: Familiarization Through Innate Certainty
Once you’ve had the experience, the snowball rolls by itself—familiarization increases through the destruction of doubt, not by argument, but by innate certainty. There’s something more familiar than anything else.
17. Gender, Energy, and the Equality of Manifestation
Any attempt to define technique pre-empts non-action. Choosing feminine over masculine sets up a paradox. True action is imbued with the equality of the body’s vital energies. The feminine aspect—recognition and opening—is closer to the possibility of realization.
18. Concepts as Reflections: The Doorway and the Trap
Is it only the mind in a pure state—without concepts and emotions? It’s a simple moment—free of concepts, for sure. Inexpressible. You can’t say anything directly without concepts.
But you can have awareness of the nature of mind even while conceptualizing— because the experience itself transcends concept. Concepts are memories, reflections. A concept of the nature of mind is always secondhand—but the experience of a concept can be a doorway.
19. Body, Speech, and Mind in the Natural State
Body, speech, and mind are equally active in the mode through which the nature of mind may be made aware.