(The nondual field and why elements naturally gravitate toward it)
The nondual reality of being is a space in which the elements are uninhibited by dualistic contrivances, and are therefore free to move according to the boundlessness of their nature. In terms of duality, the psychophysical elements are bound in a state of tensile distortion through the process of continually recreating reality according to misperception. The possibility of elemental relaxation is ever-present – because the elements naturally gravitate towards the nondual state.
In both Sutra and Tantra one is advised to allow nyams to simply arise and dissolve. It is considered important not to encourage them or mistake them for attainment. Nyams are regarded merely as side effects of practice. If one becomes a ‘seeker of nyams’ therefore, it betokens the death of practice.
’Spiritual nyams’ in particular are not to be encouraged or regarded as special in any way. ‘Spiritual nyams’ include experiences such as ‘love and light’, ‘oneness’, et cetera. These sensations can be mistaken for the realised state, simply because they seem so different from the everyday state. If this occurs, practitioners—rather than actually practising—can merely squander their time constantly seeking further ‘spiritual nyams’.
With regard to Dzogchen ‘self’ does not refer to ‘the self’, it means ‘of itself it liberates itself’.↩︎
(Zap nyams, the central channel, and the arising of rigpa)
From the perspective of Dzogchen, nyams are directly linked with the natural condition of the nondual elements as they manifest within the space of the central channel. This manifestation relates to their movement – or rather, their point of origin.
These nyams are known as zap nyams, and their point of origin is the central channel – the field of existence which is not governed by duality.
The pervasive rTsa rLung is a field of energy which is not structurally codified. This field of energy has motile characteristics principally the solar and lunar channels. The
The central channel—as discussed earlier—is the space of our being. It is not limited to the size of the body.
According to the view of the pervasive rTsa rLung, the central channel is dimensionless. There is no limitation of time or space within the dimension of the central channel. We only regard the central channel as being in a certain position and alignment in order to relate with it.
As soon as they emerge within an as yet unborn being, they become a gender-defining aspect which links with corporeal reality. When the channels arise we become either male or female. Without a physical body the existence of solar and lunar channels has no relevance.
The human condition is one in which we are simultaneously beginninglessly nondual and dualistically distorted. It is from this point of view that the psychophysical elements can be said to move towards the central channel.
Zap nyams are unexpected because duality cannot expect them. As zap nyams collide with dualistic perception they become dualised through our dualistic perception – unless we find the presence of awareness within the dimension of their arising, at which point we experience rigpa,6 the state of nondual awareness.
(Practical guidance: gaze, referentiality, and removing clothing for practice)
Learning to focus in space is crucial to sKu-mNyé, so it is important to practice the gaze first. This will undermine the eyes’ compulsion to search for ‘forms’ upon which to settle. ‘Forms’ here mean any objects perceived by the eyes.
world through all the senses. This is known as referentiality. Referentiality is the compulsive grasping at that which makes us feel solid, permanent, separate, continuous, and defined. That which we manipulate in order to reinforce our sense of identity is known as a reference point.
Clothing inhibits sensitivity to the energetic atmosphere around the body. It is however important to be comfortable – there is no point in removing clothing if coldness would prove distracting.