What is Radical Dzogchen?
Radical Dzogchen points at the nondual reality that is the nature of mind, the nature of our being, the nature of our every timeless moment of experience in the here and now.
That reality, or the nature of mind, or the ground of being, or however one wishes to express the nondual awareness of the now, may be pointed at by means of nine verbal formulae.
First, it is nonreferential;
it has no point of reference, no starting point and no purpose.
Second, it arises spontaneously in a timeless moment;
it has no objective existence.
Third, it is our total identity;
our real ‘self’ is all-inclusive.
Fourth, it is awareness of the here and now and
as such it is a timeless instant and thus without cause or condition.
Fifth, it is non-functional;
that moment is utter serenity and, therefore, no action or technique can induce it.
Sixth, it is complete joy, pure pleasure, beyond bliss.
Seventh, it is nonduality, unity, and
as such ineffable and ineluctable.
Eighth, it is a boundless sphere
in which macrocosm and microcosm are one.
Ninth, it is the natural dispensation;
it is home.
Radical Dzogchen has no specific home in any religion or culture.
Rather, every religion and culture is home to radical dzogchen. Although different labels may identify it in those diverse human contexts, its existential reality is the same. Although nondual reality is recognized by some human beings everywhere, beings who express it in music, poetry and art, it has been the Tibetan tradition that through coincidental political and social factors has brought it to our attention. A renaissance of the radical human spirit in Eastern Tibet in the twentieth century provided the dynamic which has high-profiled Dzogchen and in particular radical Dzogchen.