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Anybody familiar with this site and the practice referenced in that article ? https://daoistwandering.wordpress.com/2009/04/21/hermit-li-the-bigu-master/

Can you pay someone to open the chakras for you ? I believe each chakra has a price...

That type of qualitative concentration you want has not much use. People who are interested in TB practices, practice concentration up to a point and only as a means to other steps . They do not practice these things to the level you want. They stop much earlier .Because you dont need that type of concentration to go trough all the curriculum. In the end Understanding and realizing emptiness would take care of your wish to develop " laser like concentration and focus to be able to bend spoon"

It would be a waste of time to learn tibetan buddhism in order to bend spoons.

Anybody achieved rainbow body since last year ?

emptiness means to have your shit together

Gym workout is equally good. Don't be fooled and brainwashed by the aparent spiritual benefit of doing "tibetan prostrations".

What to do if i am blind in the third eye ?

pure dross

I recently came across some of his translations. My advice is don't buy !!! A total waste of time and money. The translations are so full of nonsensical grammatical constructions that i seriously question his skill, intention and judgement as to how he concluded that such unpolished products are good enough to be published. It is like the work of a child who knows some tibetan but doesn't know or understands enough of the target language.

wells, I have it on good authority that thogal should "ONLY" be practiced in strict retreat for at least 7 years under a masters supervision. Thogal shouldn 't be practiced by ordinary folk with ordinary lives and involved with jobs and family. Traditionally anybody who comes to the point of practicing thogal have left the mundane life behind long before they started to practice thogal. In the dzogchen community there are probably only a few who practice thogal and among them only a tiny tiny number do it correctly.And why aren't yet any very advanced practitioners of thogal ? Because you need at least a decade of intense practice for any accomplishment to manifest.

The idea is not to overcome thinking. Thinking bad thoughts is equal to thinking good thoughts. What is important is to descover that thinking, projections, mind in general is a temporary manifestation of natural state being of the same essence with it. People make all kinds of efforts to stop, improve , purify, get rid off things that appear as impure but this is all a mistake. Where is the impurity coming from? Isn't coming from the same place as purity ? And what is purity and impurity ? Aren't they equally a manifestation of our nature , a manifestation of the primordial potetiality that is always ready to produce anything when the right circumstances are present ? Unfortunatelly very few understand this way of looking at things (which is the accurate way of how dzogchen state IS) and as a consequence they fall onto the side of chasing amazing experiences, getting rid of impurities, and a manifold of uselless sacred activities like pujas, sadhanas, gradual approaches trough training with conceptual mind methods that keeps them away from the real meaning of dzogchen state. However, let's be clear, i am not an advocate for "nothing needs to be done"

When one uses words to describe the primordial state they can say that the state is open, clear, empty, pervasive, unobstructed, etc... But to single out one of these and say that the real state is about openness or clarity , emptiness ,pervasiveness, is to grasp at imputed qualities and as a consequence one would have a one sided and narrow view about the real nature. Now , that would be unskillfull !!!

No Steve, Dzogchen is not about openness. Openness is an experience one can have .Then this experience goes away. Does the primordial state ever move ?

I may have been a little harsh on you earlier but the general idea is that the experiences we have are private. We risk otherwise in building an image of someone who has extraordinary experiences and that only strengthens our ego. If we remember that any experience no matter how extraordinary, whether dual or non dual, is a temporary manifestation of the energy of primordial state , then that will tone down somewhat the infatuation and excitement with the experiences of relative mind. From the standpoint of primordial state there is no hierarchical classification of experiences:looking at a door is equal to having an experience of the universe turning into a pile of diamonds.So when we are at this level of understanding there is nothing that is not the the clear light manifestation of our primordial state.To single out some experience as being extraordinary is to divide the undivided .As Namkhai Norbu told me once, when we are in our real nature everything is the domain of samanthabadra and nothing in the entire universe is more important than this.

You dont help anybody by sharing your private experiences in public. In fact i would say that nobody is interested. This may be true for a couple of reasons. First , those familiar and experienced in dzogchen would think that this is just delusion, the play of mind. Just remember that the deepest most amazing experience of emptiness is just a temporary experience and has nothing to do with the real nature that is beyond the experiential domain of the relative mind.As a related point the real nature, the primordial state does not arise as something new and as a consequence does not pass away because the nature is permanent which means it is always here. Second this is only temporary therefore of no import.

I would take this to mean something more like "oh, i see now !" as in "oh, i understand now !". Because this type of seeing is done by the mind .

Although rigpa is very often translated as knowledge i would say that we need to unpack this . Well to me knowledge means that we are confronted with a reality , we know it and the most important of all we understand it. So here i would use knowledge with understanding interchangebly . In that sense rigpa is understanding of the reality of primordial state.This is explained in a bit more detail by Namkhai Norbu in one of his Longsal termas on the subject of the state of Ati. Unfortunatelly quite often practitioners see rigpa in a limited way talking about it in terms of location, gradation, coming out of the eye or the heart, small rigpa , big rigpa...etc....and the only thing this approach does is to create a type of quantitative dzogchen.. So i would say that rigpa is ultimately understanding of your own state .

Rigpa is knowledge. Knoweledge of the primordial state.

It is indispensable but not for the reason of being directly introduced to the state of dharmata but for the purpose of helping us generate experiences of clarity , emptiness and pleasure.These are perfect bridges to the state of dharmata.The recognition of the state of dharmata is only done by ourselves and the guru in that specific moment has no role at all.If we want to cross a river and we dont know where the bridge is the guru can help create the conditions so we can locate the bridge but he cannot help us in doing the crossing.The crossing is done by ourselves alone. When with the help of these 3 experiences are crossing into the state of dharmata into the changeless state , the state of dharmata introduces itself to us through our merit alone.The "direct introduction" takes place at this moment.And at that moment of confrontation we are alone.

I would hazard a reinterpretation of Jax's statement , based on some explantions given to me by a certain dzoghchen teacher. Is not that direct introduction is not needed is just that direct introduction cannot happen with the help of a guru. Of course they call it "direct introduction" but what happens during this transmision is that the student has a energetic experience, which is not rigpa .It is just a temporary strong experience arising as a result of meeting certain conditions.In other words the energetic experience is depednent on conditions which of course cannot be rigpa.But with the help of these strong experiences we can go beyond what is changing and recognise that which is changeless that which is ALREADY there.And that recognition is UNMEDIATED and in that sense is direct introduction.A direct introduction by its own definition cannot include a guru or a teacher because a guru or a teacher is a condition, or the state of dharmakaya is not dependent on conditions and cannot be made to appear anew by assembling or puting together certain conditions. However a guru is necesary in the sense that with his help we can have energetical experiences wich can be used as a bridge towards the recognition of that which cannot be given.But same experiences can be replicated by repeating the same ritual that one has participated in togheter with the guru.

6th conciousness is the one you use to do visualization, the one you use to think , project, judge, the mind...etc. What is beyond that is that which is and was always there , a reality of empty "being" that is you. JLA says that when you recognise rigpa you have a sense that is you.And this would be a changeless you.Changeless is important to understand.Because this reality of yours that is the empty "being" is not changed by conditions and movements of the ever changing judging mind. But this changeless empty state of yours is not just an empty state becasue it has an inner power which accounts for the posibility of having a variety of experiences, thoughts and for the possibility of participating in the personal subjective vision that each of us have in this human realm.This inner power or potentiality is usually explained in dzogchen using the examples of the mirror or that of a chrystal ball.

I Already, agree with with the fact that what people are doing is Already sufficient.

I've been getting this error for days but mostly when trying to access the buddhist discussion subforum.

It will be a very short thread.