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Philosophy itself can be the disease for which it also pretends to be the cure. When one has no style, one can fit in with any style. ~ Bruce Lee

Nuances aplenty, even within the same lineage or school, but different masters, for different audiences. Which is the reason why Mahayana emphasises the vital point about devotion to one root guru after finding him or her, taking refuge, and nurturing that affinity thereafter. This has been the case for many a great mahasiddha, be they from Buddhist or Bon traditions. Perhaps also to be seen in other great spiritual traditions, East or West. Authentic teachers are quite the rarity, so once a connection is secured, hopefully over a length of time (at least a couple of years, I would think), then growing faith and devotion isn't going to be very difficult. With regards to Buddhism, especially Mahayana Buddhism, metaphorically speaking, the masters have said there are 84000 doors to enter the Dharma, one for every human affliction. Dzogchen is one such door. So is Mahamudra, Bon, Zen... different strokes, same brush. Just need to be mindful not to make the mistake of becoming overly fascinated with the strokes to the extent that sight of the brush is lost.

I'm with you with regards to heart work, but claiming to have the ability to 'push light out from the heart' of a third party takes some believing. I'm not buying it.

Yes, we all have that empath thing to some degree. With time, some lose it for various reasons. Something that relates to degrees or the gradual seeping in of cynicism or simply being jaded with life. But what was claimed is quite different.

This is what you claim. It's easy to make claims. Over the years, this forum have heard it all.

Ultimately, all authentic Buddhist paths will lead out of contractive, sticky, graspy mindsets. The Buddha recognised needs exist in multivaried forms, hence the many doors.

Aptly put 👍😃

First time hearing of the feat (pushing light out from the heart). Can you substantiate this rather outlandish claim?

From Tulku Urgyen: In Mahamudra, you are introduced to mind and then you train with awareness. The practice is mixed with mind until reaching nonmeditation. Then the practice is only rigpa, the ultimate view. In one-pointedness and simplicity, you exert lots of mental effort, through which fixation greatly reduces and obscurations are cast away. It is like peeling off different layers of corn; first one is peeled, then the next and the next. In Dzogchen, from the very beginning you are introduced to nonmeditation, nondistraction. According to the words of Künkhyen Tsele Rinpoche, also called Tsele Natsok Rangdröl: Mahamudra and Dzogchen differ in words but not in meaning. The only difference is that Mahamudra stresses mindfulness while Dzogchen relaxes within awareness. Mahamudra stresses mainly mindfulness. “Mindfulness” or “presence of mind” means to apply mindfulness or watchfulness, while Dzogchen relaxes into awareness; this is the mere difference. As it is said, “In Dzogchen the ultimate view is to relax into awareness,” which refers to nonfixation, nongrasping—[to remain] in the continuity of nongrasping. It is said in Mahamudra, “It is necessary to apply mindfulness.” [In Mahamudra] you then train with appearances by utilizing whichever of the six sense perceptions that occurs, without keeping or discarding. —Tsele Natsok Rangdröl In Dzogchen you “train with awareness” and in Mahamudra you “train with appearances.” The meaning of training with appearances is not inhibiting any experience. It is certain that forms will appear to your eyes and that sounds will appear to your ears; experience is unobstructed, intrinsic. To train means that whatever forms appear in your field of vision, however varied, just recognize the watcher; that is the training. According to Dzogchen, awareness does not need to depend on external appearances. Simply remain in rigpa. Whatever appearance may occur—without trying to prohibit, inhibit, or encourage it—train in awareness itself. Here, “training” means developing a skill, becoming practiced, such as doing physical exercise. Similarly, students in school train by developing some skill, learning something.

Metaphorically speaking, this 'fresh water' is as much a cause of addiction, if not more than drugs. Look at the impactful growth of cults as an example. Don't know the exact stats, but significant numbers go missing each day. A percentage of this fall prey to cult recruiters and groomers. Under the guise of 'fresh water... come, drink.' Proper perspective takes into account many factors. Haven't you anecdotal evidence of addiction to gurus and spiritual trips?

@Nungali Have you considered that violence isn't just a gender thing? Of course you have. Better to address the real issue objectively.... like why certain people, men and women and those who'd rather not be genderised, just cannot help becoming vulnerable. And this includes those sad 'gurus', who, on a different level, are no less gullible. It's not just women who get violated.

thangka magic, deep darkness is not an option mind that beer belly 🤭

There are times when darkness can be an excellent teacher. There are also times where one needs to remove certain gurus in order to regain sanity and balance. Always question traditional rules, and retain clarity regarding dogmatic hogwash.

Pics courtesy of Dakini Translations

Gullibility is the only thing older than the oldest profession. Some Iranian chap made himself up to be a Lionel Messi lookalike, deceiving 23 women into lustful soirees in the name of gullibility. But the question is... was it really deception when the whole premise of sleeping with a superstar footballer is based off a fantasy? 23 women fantasised about sex with Messi, and a pretender fantasised about bedding 23 women. Remember: cause and effect is never a linear thing. Similar personal, transactional & institutional dynamics play out in countless other situations, so don't be too quick to pass moral judgements.

not make any cash please fire the accountant sleeping on the job

Must be 😊

The thing that binds one to samsara is craving. Even craving for the good is a form of stress. This is very clear in the Buddhist approach towards bliss. Also, it's not just substances that people abuse; even meditation, in its myriad forms, can be abused, or used as a manipulative tool for toxic self gratification. On a very practical level, using drugs as an intermediary in attempts to understand and perhaps gain deeper insights into the cause(s) of craving (I think it's Tanha in Sanskrit, translated as 'recurring thirst') present some fundamental but easily avoidable hiccupy problems. ___ ___ "Bound with the bondage of craving, their minds smitten with becoming and non-becoming, they are bound with the bondage of Mara - people with no safety from bondage, beings going through the wandering-on, headed for birth and death. While those who've abandoned craving, free from the craving for becoming and non-becoming, reaching the end of fermentations, though in the world, have gone beyond." -- Gautama Buddha

Cadbury Creme eggs I'll raise you an Oreo lost all my Kitkats

According to the Dzogchen teachings, the good practitioner, upon dying, merges his or her rigpa into the space of dharmadhatu. Such practitioners can leave the body in a variety of ways, of which three will be mentioned. Some leave the body as a heap of rainbow light or leave it as a heap of one of three elements fire, water, or air. Others, utterly unconcerned, leave the body anywhere, in the manner of an animal. Still others make an announcement, give pith instructions and advice to their disciples, and leave their bodies as precious relics for generations to come. His Holiness Dudjom Rinpoche chose the third way. The body is the product of past karma. Even good practitioners experience physical difficulties. It is said that for the yogi, the body is bondage it prevents the blazing power of rigpa from manifesting. The moment the body and rigpa separate, the Dzogchen yogi attains the youthful vase body, or Samantabhadra state. This is not death—it is liberation. His Holiness Dudjom Rinpoche entered mahaparinirvana on January 17, 1987, at his home in Dordogne, in southern France. There were many signs of his great realization—visual, auditory, olfactory, and tactile. - The visual signs were that his complexion remained bright and clear, just as a living person; also, rainbows and spheres of light appeared. - The auditory signs were beautiful sounds heard in and around the home. - The olfactory signs were beautiful fragrances, also within and outside his home. - His Holiness's body was flexible and soft to the touch, without a trace of rigidity--this was the tactile sign.

"We have a strange anxiety in us; that if we don't interfere, then it won't happen. Now, that's the root of an enormous amount of trouble." ~ Alan Watts