By Chögyal Namkhai Norbu

In 1980 on the Monte Faito retreat Chögyal Namkhai Norbu transmitted an entire and step by step approach for getting into the perform of contemplation in keeping with the Dzogchen teaching.

Scanned and switched over by way of Yuchen Namkhai as a present of affection to the realm.

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Extra resources for An Introduction to the Practice of Contemplation

Sample text

We eat illusory food, fill our illusory stomach and stave our illusory hunger. Why then do we say illusion? Because everything that habitually we perceive and conceive is not the absolute condition. If we get to the bottom of things, of all things, we do not find anything, so we say emptiness. On the other hand, as in the relative condition everything has its function and its continuation, we cannot assert that a certain thing 'does not exist' or 'is not'. The same applies to thoughts. Even though after we follow a thought to its source we find nothing, after an instant another thought arises.

However, the development of clarity does not only bring about the enhancement of ordinary knowledge. What most counts, is that the great development of clarity engendered by this method of contemplation is the fundamental vehicle for realisation. 51 Par two It is in order to develop clarity that this tradition insists so much on the diverse purification practices. Realisation is accomplished on the basis of the accumulation of wisdom29, and accumulating wisdom means entering the practice of contemplation; there is no other way to accumulate wisdom.

This is what is called rigpa, the recognition of pure presence. Presence can be recognised above all in the condition where there are thoughts, that is, in the condition of 'movement'. When during practice there are more thoughts (that is, 'more fish are leaping') there is also the opportunity to recognise presence as the manifestation ofwisdom, and, at the same time, together with the movement of thoughts one can also recognise the presence of the state of calm, nepa. You must understand that fundamentally all three states are at the same level: the state of calm, the state of movement itself, gyuwa, nepa, is movement, rigpa is is calm , and pure recognition of your own state, that is present in both.

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An Introduction to the Practice of Contemplation by Chögyal Namkhai Norbu

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