A radical change

When we can enter into a condition without thought and remain present and awake in that experience for extended periods of time – we know that the relationship with thought has undergone a radical change. 

p51, 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 

Thought

Thought itself is not a problem.  Thought is not the deceiving enemy.  I am the deceiving enemy – because I appropriate thought to validate my existence as solid, permanent, separate, continuous, and defined.

p73, Tracts of the Sun : An Earth Orbit of Vajrayana Expressions.  Ngakpa Chögyam and Khandro Déchen, Aro Books, 2022, ISBN 978-1-898185-28-4 

Worry is wonderful.

Worry is wonderful.  Worry is the perfect indication that one relies on thought when thought fails to accomplish what one wishes it to accomplish.  If a tool repeatedly failed to work it would be jettisoned.  That is all there is to understand in respect of thought as the universal remedy. 

p73, Tracts of the Sun : An Earth Orbit of Vajrayana Expressions.  Ngakpa Chögyam and Khandro Déchen, Aro Books, 2022, ISBN 978-1-898185-28-4  

A sense field

Conceptuality is a sense field as much as the other sense – but apart from artists, most people prioritise the linguistic aspects of thought.

p416, Tracts of the Sun : An Earth Orbit of Vajrayana Expressions.  Ngakpa Chögyam and Khandro Déchen, Aro Books, 2022, ISBN 978-1-898185-28-4

Obsessive relationship

To investigate the nature of thought – we need to use some capacity other than thought.  In order to discover what other means there are at our disposal to investigate the nature of thought we need to detach from obsessive relationship with thought. 

p48, 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 

A closed system

Thought cannot examine itself in any ultimate sense – it is a closed system.  Thought can no more examine its own nature than a knife can cut itself, or an eye see itself.  The only way an eye can see itself is to avail itself of a mirror.  The nature of that mirror—vis à vis thought—is the natural reflective capacity of Mind, which is beyond thought.

p48, 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 

A natural function of Mind

It may come as a surprise that thought is not antithetical to the nondual state.  Thought is a natural function of mind.  Where nothing arises from emptiness, there is no energy – and, consequently, no clarity.  The reason for continuing in practice in order to arrive at a state without thought is that it provides the space to unlearn the neurotic relationship with thought. 

p50-51, 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 

There is nothing wrong with thought

     There is nothing wrong with thought – even though some categories of meditation instruction would have you accept that this is the case.  According to Dzogchen, thought is a natural function of Mind – and, just as the other sense faculties are natural to physical existence, so too is thought.  Moreover, thought—according to Buddhism in general—is a sense-faculty, rather than a function that is separate from the senses.

p35, 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 

With regard to ‘thought’ and ‘emotion’

   There is no difference between thought and emotion – in the same way as there is no difference between a breeze and a gale.  With the first there is simply the movement of mind – and with the second there is simply the movement of air.  In that respect, emotions are gusts of wind – or waves on the sea.  

Both the gusting of the wind and the billowing of the sea begin with a simple shift in time and space.  There is a single thought to which self-referential consequence is attributed – and this leads to more of the same.  This tends to generate squalls, storms, gales, and hurricanes.  

Emotional embroilment is the result of ocean of Mind failing to self-recognise – and understand its waves to be its fundamental nature.  There is no relaxation in this – and neither is there the opportunity to make creative use of the energy that prevents relaxation.

Posted by Ngak'chang Rinpoche and Khandro Déchen to sangha on Telegram, 18th April 2020

‘Thinking’ and ‘the thinker’

   In the non-dual state we are present with the free movement of whatever arises.  Thought is simply an ornament of perception.  ‘Thinking’ and ‘the thinker’ are not isolated events which solicit each other for reassurance.  Thinking and concept can simply exist as ornaments of the non-dual state – free of the artificial function in which they are goaded into providing proofs that we are solid, permanent, separate, continuous, and defined.
There is —actually—no way to understand the free manifestation of concept within the non-dual state from the perspective of dualism. 

p206, Emailing the Lamas from Afar, Ngakpa Chögyam and Khandro Déchen, Aro Books, 2009, ISBN 978-0-9653948-5-7

Letting go of our addiction to the thought process

The discovery of space begins with shi-nè.  Shi-nè is the practice of letting go of our addiction to the thought process. 
 
There is no special breathing technique.  Just let your breath flow as it will.  At first you should simply find the presence of your awareness in the inward and outward movement of your breath.  If thoughts arise do not try to block them.  Just let them be.  If thoughts drift away do not detain them or grasp at them.  Just let them go.  Rest your attention in the movement of your breath.  If thoughts come and go, simply allow them to lap like the tide. 

p38 and p85, Spectrum of Ecstasy, Ngakpa Chögyam with Khandro Déchen, Aro Books, 1997, ISBN 0-9653948-0-8

The open dimension of being

The structure of thought, the convoluted geography of our personalities, the world of ideas is complex and subtle.  If we put ourselves in the position of thinking about the way we think, we have a tricky situation to say the least.  We are obviously limited in our thinking, by our style of thinking.  So; something apart from thinking needs to look at thinking.  But what could this be?  Buddhism describes this ‘something’ as the open dimension of being.  It is the discovery of space.

p38, Spectrum of Ecstasy, Ngakpa Chögyam with Khandro Déchen, Aro Books, 1997, ISBN 0-9653948-0-8

Shi-nè

"Shi-nè equates to the path of renunciation, because one renounces attachment to that which arises in mind. It also equates in Sutra with the path of compassion, because one is also compassionate with regard to that which arises in mind. It is not that I sit there and kill all that arises. If it arises, I allow it to arise. And if it remains, I allow it to remain. If it dissolves, I allow it to dissolve. So I have in this practice endless accommodation for that which arises; I do not stop it from arising; I do not protract it either; I do not become attached to it; I do not contain it; I do not control it. I allow it to perform."

Compassion, Ngak'chang Rinpoche, Aro Encyclopaedia

Being referenceless

"In terms of deep-rooted attachment to thought, one is getting used to non-referentiality. One is getting used to being referenceless."

p46, Roaring Silence, Ngakpa Chögyam and Khandro Déchen, Shambhala, 2002, 978-1570629440

Thought

"According to Dzogchen, thought is a natural function of Mind. Just as the other sense faculties are natural to our physical existence, so is thought."

p63, Roaring Silence, Ngakpa Chögyam and Khandro Déchen, Shambhala, 2002, 978-1570629440

One treats thoughts as welcome yet transient guests

"This is why in the practice of shi-nè we let go and let be. We do not encourage thought, yet neither do we block it. We treat the process of thought gently. We let thoughts come, and we let thoughts go. We translate shi-nè as 'remaining uninvolved.' If thoughts arise, one lets them arise; if they dissolve, one allows their dissolution. If thoughts are present, one allows their presence. One does not add to them or protract them. If thoughts depart, one does not detain them. One treats them as welcome yet transient guests. One treats thought as a fire that has served its purpose -- one merely ceases to add further fuel. If one stops fueling thought with active involvement, thought settles and one enters into a calm and undisturbed state"

p44, Roaring Silence, Ngakpa Chögyam and Khandro Déchen, Shambhala, 2002, 1-57062-944-7

No reference points

"When one sits, one discovers that the secondary function of thought is to prove that one exists. Without thoughts, one has no reference points. Without thoughts, there is nothing to prove that one is solid, permanent, separate, continuous, and defined. Shi-nè is getting used to that. Shi-nè simply letting go and letting be"

p63, Roaring Silence, Ngakpa Chögyam and Khandro Déchen, Shambhala, 2002, 978-1570629440