Journal Éveillé is an informal exploration of awakened mind in the art of poetry....
"The mark of one's speech at this point is that one's voice is soothing and enchanting, like songs sung by the children of kumbhandhas. In addition, various words of Dharma, legends, and knowledge of linguistics, poetry, and composition naturally emerge."...Dudjom Lingpa (1835-1904)
"In general, the Dzogchen teachings are found only in the old unreformed Tibetan schools of the Buddhist Nyingmapas and the non-Buddhist Bonpos. In both cases, these teachings are substantially the same in meaning and terminology, and both traditions claim to have an unbroken lineage coming down to the present time from the eighth century and even before. Both of these schools assert that Dzo gchen did not originate in Tibet itself, but had a Central Asian origin and was subsequently brought to Central Tibet by certain masters known as Mahasiddhas or great adepts.".....http://vajranatha.com/articles/traditions/dzogchen.html
Heart of the Great Perfection: Dudjom Lingpa's Visions of the Great Perfection......By Dudjom Lingpa (1835-1904)...
"This is the citta lamp of the flesh and whose trunk is the hollow crystal kati channel. The term fluid distant lasso lamp is collectively given to all three, which are known as the three lamps of the vessel ...The Lamp of the Flesh, Citta (Tibetan: tsitta sha'i sgron ma) is located at the heart......
Naked Awareness: Practical Instructions on the Union of Mahamudra and Dzogchen.....By Karma Chagme:
"Inside it is the so-called "lamp of the empty bindus," and it is like the ... the citta lamp of the flesh, located in the heart; the lamp of the hollow crystal kati channel, ..."
"The quintessence of the apertures is called the fluid Lasso lamp. That consists of three kinds of lamps of the vessel. Although the three kinds of lamps of the vessel are given three names, in reality they refer to the same thing, like a root, trunk, and fruit. Thus, in the context of the path, they are simply called the fluid lasso lamp....The mark of one's speech at this point is that one's voice is soothing and enchanting, like songs sung by the children of kumbhandhas. In addition, various words of Dharma, legends, and knowledge of linguistics, poetry, and composition naturally emerge. Appearances arise as symbols and as scriptures, and the meaning of all oral transmissions and practical instructions flows forth like the current of a river. Words of melodious songs and so on inspire others' perceptions of the world, and their minds are blessed."...Dzogchen: Thodgal (Leap-Over) Instructions by Dudjom Lingpa... ....http://www.theopendoorway.org/Dzogchen-Thodgal.htm
"Quoting from the Jinzhu jing .. or Tantra of the Golden Pearls (Tib. gSer phreng), Fahai on the basis of the Dayuanman guanding (82a) explains thus :
From the Jewel Palace of the Heart (xin baogong) to the Ocean of the Eyes [yanhai, i.e., the pupils] there is a connecting vessel which is called in Tibetan "Kati." It is opalescent, transparent, and soft. Empty in its interior (neikong), it is not engendered by the mother’s red blood and the father’s white semen (fumu hongbai jingxue), which "some people call sun and moon." ...http://texts.00.gs/rDzogs-Chen_in_China.htm
John Myrdhin Reynolds. The Golden Letters, p. 307......kati: “a crystalline translucent nerve or channel connecting the heart with the eyes.” John Myrdhin Reynolds. The Golden Letters, p. 307.
Crystal Kati Channel....."According to the custom of some teaching traditions, you are first introduced to the view, and upon that basis you seek the meditative state. This makes it difficult to identify awareness. In the tradition presented here, you first establish the meditative state, then on that basis you are introduced to the view. This profound point makes it impossible for you not to identify awareness. Therefore, first settle your mind in its natural state, then bring forth genuine quiescence in your mind-stream, and reveal the nature of awareness.
Position your body with the seven attributes like before. Steadily fix your gaze in the space in front of you, into the vacuity at the level of the tip of your nose, without any disorderliness or duplicity. This is the benefit of this gaze: in the center of the hearts of all beings there is the hollow crystal kati channel, which is a channel of primordial wisdom. If it points down and is closed off, primordial wisdom is obscured, and delusion grows. Thus, in animals that channel faces downwards and is closed off, so they are foolish and deluded. In humans that channel points horizontally and is slightly open, so human intelligence is bright and our consciousness is clear. In people who have attained siddhis and in bodhisattvas that channel is open and faces upwards, so there arise unimaginable samādhis, primordial wisdom of knowledge, and vast extrasensory perceptions. These occur due to the open quality of that channel of primordial wisdom. Thus, when the eyes are closed, that channel is closed off and points down, so consciousness is dimmed by the delusion of darkness. By steadily fixing the gaze, that channel faces up and opens, which isolates pure awareness from impure awareness. Then clear, thought-free samādhi arises, and numerous pure visions appear. Thus, the gaze is important.
In all treatises other than the Tantra of the Sun of the Clear Expanse of the Great Perfection and the Profound Dharma of the Natural Emergence of the Peaceful and Wrathful from Enlightened Awareness, the hollow crystal kati channel is kept secret, and there are no discussions of this special channel of primordial wisdom. This channel is unlike the central channel, the right channel, the left channel, or any of the channels of the five chakras; it is absolutely not the same as any of them. Its shape is like that of a peppercorn that is just about open, there is no blood or lymph inside it, and it is limpid and clear. A special technique for opening this is hidden in the instructions on the natural liberation pertaining to the lower orifice, great bliss, and desire. The lower yānas do not have even the name of this channel.
Thus, while steadily maintaining the gaze, place the awareness unwaveringly, steadily, clearly, nakedly, and fixedly, without having anything on which to meditate, in the sphere of space. When stability increases, examine the consciousness that is stable. Then gently release and relax. Again place it steadily, and steadfastly observe the consciousness of that moment. What is the nature of that mind? Let it steadfastly observe itself. Is it something clear and steady, or is it an emptiness that is nothing? Is there something there to recognize? Look again and again, and report your experience to me! Natural Liberation: Padmasambhava's Teachings on the Six Bardos Paperback – June 15, 1998
Note: kati: “a crystalline translucent nerve or channel connecting the heart with the eyes.” John Myrdhin Reynolds. The Golden Letters, p. 307.
Golden Letters: The Three Statements of Garab Dorje, First Dzogchen Master by John Myrdhin Reynolds (Translator)
"The teachings of Dzogchen, which directly introduces the practitioner to the Nature of Mind, were first expounded by Garab Dorje in the country of Uddiyana and later went to India and Tibet. The essence of Garab Dorje's message is "The Three Statements that Strike the Essential Points." Patrul Rinpoche wrote a brilliant commentary, together with practices entitled "The Special Teaching of the Wise and Glorious King"
The Flight of the Garuda: The Dzogchen Tradition of Tibetan Buddhism by Keith Dowman (Translator)
Translations of four sacred texts of the Dzogchen tradition: Secret Instruction in a Garland of Vision, The Flight of the Garuda, Emptying the Depths of Hell, and the Wish-Granting Prayer of Kuntu Zangpo.
Flight of the Garuda conveys the heart advice of one of the most beloved nonsectarian masters of Tibet. Ordained as a Gelug monk, the itinerant yogi Shabkar was renowned for his teachings on Dzogchen, the heart practice of the Nyingma lineage. He wandered the countryside of Tibet and Nepal, turning many minds toward the Dharma through his ability to communicate the essence of the teachings in a poetic and crystal-clear way. Buddhists of all stripes, including practitioners of Zen and Vipassana, will find ample sustenance within the pages of this book, and be thrilled by the lyrical insights conveyed in Shabkar's words.
Along with the song by Shabkar, translator Keith Dowman includes several other seminal Dzogchen texts. Dzogchen practice brings us into direct communion with the subtlemost nature of our experience, the unity of samsara in nirvana as experienced within our own consciousness. Within the Nyingma school, it is held higher than even the practices of tantra for bringing the meditator face to face with the nature of reality.
Exerpt of an interesting discussion online via dharmawheel.net.....Ordinary Mind, Thamal Gyi Shepa and 'Baby Rigpa'......
Post By monktastic.....
"Hello, me again with questions regarding the natural state :) (As a disclaimer: I attended Norbu Rinpoche's teachings online last week, and will be visiting Lama Yeshe next year, so I'm not trying to avoid formal instruction!)......It has been said that one's initial experiences of rigpa may deserve the title "baby rigpa," and even before that, perhaps "natural mind" or "ordinary mind". Tsoknyi Rinpoche says:
"This short moment of recognizing can surely be called mind essence. You can also name it natural mind or ordinary mind, although natural mind is better in this case. It might be a little too early to call it the rigpa of the Great Perfection. But as this state gets more clarified -- you could say more refined -- and becomes the authentic state of rigpa according to Dzogchen teachings, then at that point it will deserve its name. On the other hand, it is also possible that someone might recognize the state of rigpa from the very beginning.
In the beginning, just let it be whatever it is, however it is; just let whatever is known be that, without hope and fear. We call this continuity, however brief it might be, Baby Rigpa. … In the same way, whatever is initially seen as being the view is exactly what you allow to continue.
Dzogchen meditation is to sustain the continuity. It is to give Baby Rigpa breathing space. Up till now, he has been suffocating...
In the Dzogchen tradition, of course, it is imperative to get a pointing out instruction first. In Mahamudra (particularly in the style of Thrangu Rinpoche, who was my first Mahamudra teacher), one may arrive at a first glimpse of thamal gyi shepa via vipashyana meditations. It is my understanding that this initial glimpse may not be as "deep" a recognition as one may receive from a full-blown pointing-out, and that this is okay. With the tiniest glimpse of ordinary mind, one may refine one's view by repeatedly allowing oneself to recognize it, as well as by deepening it with further vipashyana meditations (e.g., coming to experience more deeply that perceptions are mind, that thoughts are mind, etc.)."
"Discovering drala is indeed to establish ties to your world, so that each perception becomes unique. It is to see with the heart, so that what is invisible to the eye becomes visible as the living magic of reality." (Trungpa: Shambhala: The Sacred Path of the Warrior ....1984..pg 105)
"The Nature of Mind is not only ... primordial purity (ka-dag), but it is equally characterized by a luminous clarity (gsal-ba) and intrinsic awareness (rig-pa)……the light of awareness that illuminates our world. ... This inner light (nang >od), the light of awareness, resides in the hollow space inside ... a maroon-colored carnelian stone decorated with white crystals ... . This inner light of awareness proceeds from the hollow space ..., moving upward through the kati channel, to the two ... lenses to focus this light. The two ... are the gateways for the emergence into outer space of this inner light of awareness…..Thus, this light and the images that appear in this light, are actually something internal ..., but here they manifest in the empty space in front of oneself. The light ... is projected ... out through the lenses of the two eyes into the space in front, much like one is watching a cinema show. This process may be compared to a magic latern or a projector. ...The objects that appear are not really outside oneself. ……http://texts.00.gs/Practice_of_Dzogchen_in_the_Zhang-Zhung_Tradition,_2.htm…..Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet: Translations from the The Gyalwa Chaktri of Druchen Gyalwa Yungdrung, and The Seven-fold Cycle of the Clear Light By:John Myrdhin Reynolds (translator)
Northern New Mexico