Saturday, October 12, 2013

Garab Dorje: Practice Of The White A


Click Here to View the Index of Notes


"Anniversary of Garab Dorje

First of all, we are sitting comfortably. We do the purification
breathings, which you know already. Otherwise you can learn
how we do it from older practitioners, and also you can learn the
Tun practice so that you already know it.

Then we pronounce A and at that moment we do a visualization
of the white A in a circle of five colors called a thigle.
It represents our primordial potentiality and we visualize it at
the center of our bodies. Then we imagine lights radiating one
by one from this white A and thigle, first blue, then green, then
white, then red, and then yellow, representing the five elements.

Then we combine our visualization with the mantra OM EHO
SHUDDHE SHUDDHE, and so on, which you can read and
learn from the Tun Book. So there is a visualization that you can
learn from the book, and you can also learn from older practioners how you do this purification. First you learn and do this
purification. When you finish the purification, sound A again and
do a visualization of the presence of the white A in the thigle at
the center of your body. Lights radiate from this A and with these
infinite lights we communicate to all enlightened beings, particularly
teachers who are related to the Dzogchen transmission.

Above all, in this moment we are working with the transmission,
so with that light we communicate to the teacher.

The teacher manifests like Guru Garab Dorje. His aspect
is very young, he is white and reddish color, transparent like
a crystal, and his right hand is pointing at you, which means
direct transmission. His left hand is on the left knee in a relaxed
position. This means that at the same time he is in the state of
contemplation. You do this visualization in front of you and consider
that the manifestation has the form of Garab Dorje, but in
the real sense it is the teacher. The teacher is manifesting and
now he gives you the transmission. So your visualization is very
much alive. With this presence, first of all you start with Refuge
and Bodhicitta. In the Tun, the formula is very brief: NAMO
BHYA. We use these words and learn what is the real sense of
Refuge and Bodhicitta.

First of all you do this and then you do the invocation of Guru
Garab Dorje; the verses start with NAMO N̑ OVO QOSGUI GYILKÒR
NAS GADĂG LÁMA GÁRAB JÉ... You should learn
this invocation because when we do this practice with the transmission
we will sing this melody, so before you receive it you
should learn it. There are many older practitioners who know it
already, so we do this invocation precisely while we give transmission
and you receive transmission. You can learn the melody
and way of singing and so on.

After this invocation we pronounce A again, and at that moment
you imagine that from a white A in a thigle at the heart of the teacher Garab Dorje infinite lights radiate to all the universe;
the enlightened beings and particularly the rigdzins, realized beings
of the Dzogchen teaching in all the universe, receive this
communication. After that we pronounce A again, and from the
body, speech, mind of all these realized beings, their wisdoms
and empowerments come as infinite lights of different colors,
and these lights dissolve in a center of the white A and thigle of
Guru Garab Dorje. Guru Garab Dorje receives all these lights,
and this means that Guru Garab Dorje is the unified wisdom of
all the universal realized beings. After that, we sound A again,
and at that moment we imagine Guru Garab Dorje with a white
A and thigle dissolves in light and that light comes down and
dissolves at our forehead.

At our forehead there is a kind of
a triangle, at the center of which is a
three-colored circle called a gakhyil
turning from the border to the center
counterclockwise. The gakhyil represents
the potentiality of body, speech,
and mind. The gakhyil turns at our
forehead. You can visualize this triangle
like the central channel, bluish
outside and reddish inside, representing
light inside. This triangle is the
base of a pyramid with sides pointing
inside, meeting at the head chakra and
the central channel.

Guru Garab Dorje and our primordial state unified manifest
at the center of this turning gakhyil in the form of a tiny, luminous
white A, representing our real potentiality. Maintaining this
clarity we relax and remain in that state.
After a while we do trondu. Trondu means that when we
sound A, from the white A at the forehead representing the state
of unification with the Guru and oneself, infinite lights radiate
in all directions and call or activate all enlightened beings and
their wisdoms. Then we sound A again and receive infinite lights
from all the enlightened beings. We dissolve these lights at our
forehead, in the white A and thigle and gakhyil, and spread them
in our body through all the channels and chakras. Our chakras or
channels wake up and at the same time we purify all obstacles,
negativities, and negative karmas. All of our karmic body at the
material level dissolves into its real nature of five-colored lights,
and we are being in that state. We sound another A and from that
moment we are no longer working with visualization, thinking,
or judging, but are only being in that presence. In particular, we
notice who is doing this visualization, who is being in this white
A at the center of the gakhyil. We are not looking at something
in a dualistic way; we are being in that state, and that is instant
presence and our real condition.

Now we relax and remain in that state.

When you relax in the clarity of that presence, at that moment,
the teacher suddenly shouts a very strong PHAT, and when
teacher shouts PHAT you have a kind of small shock, but at that
moment you have no concepts. It cuts through all your thoughts
and confusions. At that moment you are in instant presence. You
notice that instant presence: it is the state of your teacher and the
state of Guru Garab Dorje. It is also the real state of your primordial
state – there is no difference.

So we relax in that state and integrate all aspects of body,
speech and mind and all of our conceptions of subject and object.
Everything integrates in the sound of the Song of the Vajra;
we sing the Song of the Vajra and everything integrates into
that state and we continue. This is what we do when we receive
the transmission: we receive the transmission, we receive the
knowledge of instant presence, and we notice at the end who is
being in that state of instant presence. At the end when we have
finished, we dedicate merits and empower this dedication with
You can find this dedication in the Tun Book. This is how we do
the practice.


Northern New Mexico.....October 2013


No comments:

Post a Comment