Expression and dissolution

If there was no natural passionately responsive appreciation – it could not arise in response to the Lama, as devotion. If appearances were not intrinsic to emptiness – they could not express themselves, as phenomena. If emptiness was not innate – there could be no display of the dissolution of phenomena.

p251, Tracts of the Sun : An Earth Orbit of Vajrayana Expressions.  Ngakpa Chögyam and Khandro Déchen, Aro Books Worldwide, 2022, ISBN 978-1-898185-28-4

The imaginary illness

The Lama gives us skilful remedies for the imaginary illness of dualistic derangement in order that we discover for ourselves that our illness is imaginary.

p300, Tracts of the Sun : An Earth Orbit of Vajrayana Expressions.  Ngakpa Chögyam and Khandro Déchen, Aro Books, 2022, ISBN 978-1-898185-28-4

The imaginary illness

Kyabjé Düd’jom Rinpoche said, “Sentient beings see Buddhas as sentient beings – but Buddhas see sentient beings as Buddhas. This disparity causes Buddhas great irritation – and that irritation is known as compassion or pure appropriateness.”  The Lama gives us skilful remedies for the imaginary illness of dualistic derangement in order that we discover for ourselves that our illness is imaginary. 

p97, Rays of the Sun, Ngakpa Chögyam, Aro Books worldwide, 2010, 978-1-898185-06-2 

Intrinsic to human beings

Knowledge of Vajrayana is intrinsic to human beings – not in the sense of complex symbolism and elaborate colourful mystical motifs, but in the sense that Vajrayana is our condition.  Vajrayana is our condition, in the sense that Vajrayana is the thread of continuity which runs through every aspect of what we are.  In this sense Vajrayana may be invisible – but it is also sharply and poignantly perceptible.  The Lama shows us this reality.

p68, Entering the Heart of the Sun and Moon Ngakpa Chögyam and Khandro Déchen,  Aro Books, 2009, ISBN 978-0-9653948-3-3 

Worthwhile just as we are

We have ideas about ourselves—about how we should be or could be—and we want other people to believe those self-images.  We also want the Lama to believe these self-images.  The problem is that as long as we want the Lama to believe our self-images we will never begin to practise.  We will never take the first step.  If we wish the Lama to accept us as being better than we are – there is no hope of anything apart from stagnation.  Once we have shed inhibition about dropping self-image however, the situation can improve radically.  We can then realise that we are fundamentally good – and that our goodness surpasses notions of worthy and unworthy.  We can be worthwhile just as we are.

p153, Emailing the Lamas from Afar, Ngakpa Chögyam and Khandro Déchen, Aro Books, 2009, ISBN 978-0-9653948-5-7

It seems elusive

   Dzogchen is a system of nondual catalysts which self-describe the fundamental nature of what we are through exploding the horizon of conventional reality. 
Dzogchen approaches our essential nature absolutely directly, but—because it is: too close, too accessible, too present, and too simple—it seems elusive.
Dzogchen—the primordial state—is entirely accessible.  Ironically however, it cannot be approached in isolation as an individual initiative.  Committed preparation under the guidance of a Lama is necessary.  The Lama is indispensable.

p5-7, Shock Amazement  : The four naljors and four ting-ngé’dzin from the Dzogchen series of the nature of Mind.
Khandro Déchen and Ngakpa Chögyam,  Aro Books Worldwide, 2018, ISBN 978-1-898185-45-1
  

An eager maniac

When we speak of employing desire, we’re speaking of the functioning of energy.  The intrinsic energy of desire is none other than the enlightened state.  This is what is meant by transformation or transmutation in Tantra.  To be a tantrika you have to be a good warrior; you have to be able to use whatever is at your disposal in terms of what you are – in terms of how you happen to be.
So if you’re an egomaniac, then you become an eager maniac.  You let your Lama make fun of your egomania; and you give up your investment, either in being embarrassed by it or in being defensive about it.
Your ego, or egomania, then becomes an aspect of your energy with which the Lama conjures.  There is nothing with which the Lama cannot conjure if the student is prepared to follow through – if the student is open to that process.

p125-126, Wearing the Body of Visions, Ngakpa Chögyam, Aro Books, 1995, ISBN 1-898185-03-4