Roaring Silence (eBook)

Fromthe Introduction Dzogchenis the vastness of each moment. It is the natural simplicity of being, whichin itself is only the teaching or practice. Dzogchen, the pinnacle of all Nyingmateachings,makes this declaration of natural simplicity as the lion's roar of reality.The lion's roar leaves no doubt. Such a roar is not a threat, although itinevitably intimidates those who have taken refuge in timidity. The lion,however, does not give voice to reality in order to intimidate—,its roar issimply a roaring silence: the self-existent proclamation of self-existentconfidence. This confidence, which is naturally ours, is the empty confidencethat has no need of reference points.Itis the confidence that makes itself known within the subatomic structure of ourexperience. Dzogchenproclaims the self-existent confidenceofall beings—,as they essentially are. The enlightened state is simply there asthe basis of what we are. The roaring silence of this utter totality is theempty thread upon which the glittering beads of each moment of our being stringthemselves. Uttertotality isa term that applies to both teaching and practice and to the intrinsiccondition of the individual. The teaching of Dzogchen declares that meditation isthestate of relaxation—,a means by which we can be whatwe are, withouttension, tyranny, or anxiety. According to this view, there is nothing tochange—,nothing to give up or alter in any way. We simply need to be what weare. Simply being what we are, without manipulation or struggle, is all that isnecessary. Theseare bold yet simple statements—,but if we are not particularly simple people,what will we make of them? Further investigation may be required. We do notintend to purvey a continuing series of rapturous statements that may merelyintoxicate or weary the reader. It is not our aim to confuse—,but maybe we needto explore confusion in order to get some glimpse of the vast sky of awarenessin which confusion hides. Dzogchenmeans uttertotality. Dzogchenalso describes a body of teaching. It is a system of catalysts. It describesthe fundamental nature of whatwe arethrough simply opening the roof of our perception. Dzogchen encourages us toapproach our essential nature directly—, because that essential nature is soclose, so accessible, so present, and so simple. It is possible—,but that initself is the major barrier. It is also tooclose,tooaccessible,toopresent,and toosimple—,forpeople as complex as we find ourselves to be. The complexity of the'unenlightenment' we appear to experience would seem to contradictthese marvelous assertions of our closeness to the realized state. Soit would seem that we cannot approach Dzogchen directly. Or if we can, it iswith a type of directness that is so different from what we understand by'direct' that there is nothing direct about it. We have a paradox,andwherever there is a paradox, metaphors and symbols are apparently helpful. Itwould seem that we might need explanations that are as elaborate as we wouldappear to be. It should be possible simply to give this teaching in five words: remainin the natural state. Fromthe perspective of Dzogchen, that should be enough. It should be enough merelyto hear that. Then, on hearing it, we should be able to allow everything torelax into its own condition. But what can such statements mean to us in termsof our everyday experience of silent sitting? From the dualistic perspective,they leave many questions unanswered.Theyalso seem to create a broad variety of...