Thursday, September 19, 2013

Dream & Reality: Sufism,Taoism, Dzogchen


Dzogchen Explorations

Okar Research


"Sufism…..a true dream (ru’yaa saadeqa: Ruyaa:Dream, vision.),…..So-called `reality’, the sensible world which surrounds us and which we are accustomed to regard as ‘reality’, is, for Ibn ‘Arabi, but a dream. We perceive by the senses a large number of things, distinguish them one from another, put them in order by our reason, and thus end up by establishing something solid around us. We call that construct ‘reality’ and do not doubt that it is real…..According to Ibn ‘Arabi, however, that kind of ‘reality’ is not reality in the true sense of the word. In other terms, such a thing is not Being (wujud) as it really is. Living as we do in this phenomenal world, Being in its metaphysical reality is no less imperceptible to us than phenomenal things are in their phenomenal reality to a man who is asleep and dreaming of them……Ibn ʿArabī (Arabic: ابن عربي‎) (1165 – 1240) was an Arab Andalusian Sufi mystic and philosopher."….Toshihiko Izutsu : Sufism & Taoism

"Taoism...The essence of a lucid dream is recognizing that you are dreaming during the dream. The first step in this process is to begin looking at your normal waking reality as though it too is a dream. A basic principle of Taoism is that life is a dream of our own creation. Dream yoga, then, is meant to help us wake up from this dream in order to experience life completely.

"Dzogchen….According to Dzogchen philosophy, the reality perceived by the individual is in fact no more real than the dream-state we experience during sleep. It is claimed that the differences between the dream of life and the dreams of sleep are negligible; dreams at night are only slightly more removed from the concrete attachments of waking life.

"Tibetan Bon…… the Ma-rGyud, the “Mother Tantra” of the Tibetan Bon Tradition, urges us not to waste the time we spend sleeping and teaches us to appreciate the importance of discovering the quality of night-work….In our waking, intellectual mind, differences dominate and determine how we experience ourselves. Whereas while asleep, the waking, active and conscious mind dissolves into the basic consciousness, kun-gzhi-rnam-par-shes-pa in Tibetan (alaya-vijnana in Sanskrit). The basic, all-ground consciousness stores one’s deeper karmic traces, too, which are a part of oneself. When stirred and awakened, the karmic traces tell stories and convey messages…Tonpa Shenrab Miwoche ("Teacher and Great Man of the Shen"; also known as Shenrab Miwo Kunle Nampar Gyalwa) was born in the land of Olmo Lungring ('Ol mo lung ring), a part of a larger country called Tazig (sTag gzigs: Central Asia)."…

Nondual reality consciousness is perceived in a wide variety of religious traditions:
Hinduism: Upanishad
The Advaita Vedanta of Shankara
Tantra and Kashmira Shaivism
Tibetan Bon
"Shūnyavāda or the Mādhyamika school"
"Vijnānavāda or the Yogāchāra school"
Zen/Chan -buddhism
Tibetan Buddhism, including Dzogchen and Mahamudra
Abrahamic traditions: Sufism
Western philosophy: Neo-platonism

"…..whether you are Buddhist, Sufi, Taoist, Bon, or any other truly nondual way, the forth turning level is the same, it is utterly nondual even in its nonduality. So it is impossible to pin down in any one Nondual Way. In this way Tibetan Buddhists, Bon practitioners, Sufis, Taoists, Zen Buddhists, etc are all on the same path in some sense"……

"Next to Cheng-i Taoism, the most important school of Taoism is the Ch’üan-chen (Quanzheng) sect, or Complete Reality school, which integrated Ch’an Buddhist and neo-Confucian elements with religious Taoism and adopted the simplicity, naturalness and non-obsessiveness of the early contemplative Taoism, and their brand of “returning to the Source” and meditating on the open, creative emptiness of the Tao. This Complete Reality school looks to the legendary Chung-li Ch’üan and his disciple Ancestor Lü Yen (9th-10th century) as its founders."…..

"Taoist practitioners of all schools engage in purifying and strengthening the “Three Ones” (san-i), the three aspects of primordial Life-Force: spirit (shen), breath-energy (ch’i), and sexual essence (ching). This is achieved via a host of techniques: 1) meditation practices like “sitting-forgetting” (tso-wang, discussed by Chuang-tzu and Lao-tzu, et al), “emptying” (as discussed by Lao Tzu and outlined in the Yellow Court Canon scripture of Mao-shan, attributed to Wei Po-yang and inspired by lady Taoist Wei Hua-ts’un), the Zen-like Ch’üan-chen meditation of “returning to the Source” and “mind abiding nowhere,” and the many visualization exercises of religious Taoism; 2) internal alchemy (nei-tan) through orbital breathing (t’ai hsi) and other breathing practices (fu-ch’i, hsing-ch’i, and lien-ch’i), and various physical and energy-body exercises such as tao-yin, hsi-sui-ching, i-chin-ching, pa-tuan-chin, t’ai-chi ch’üan, hsing-i-chüan, kung-fu, and ch’i-kung; and 3) the “bedroom art” sexual energy practices (fang-chung shu) wherein male and female “join and exchange energies”; but these sexual practices are actually heterodox for the celibate monastics of the Ch’üan-chen, Shang-ch’ing and Three Mountain Alliance schools of Taoism who evolve to grades higher than grade six. Monks/nuns strengthen and purify ching entirely on an inner level, without actual sexual intercourse. These monastics and many other Taoists also practice vegetarianism as a way of purifying and strengthening the three life forces. The goal for all true Taoists is ming, Illumination or Enlightenment, or wu-wei chih-Tao, “the non-striving Way of Transcendence,” and a life of healing and blessing sentient beings with the power (te) of Tao"….


September 2013

J. Hopkins....Northern New Mexico


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