This paper focuses on Dzogchen and self liberation.

This paper focuses on the essence of dzogchen as Presence.

This paper focuses on the contributions of phenomenology to Dzogchen.

This paper describes the phenomenology of gazing within dzogchen practice.

This paper focuses on awareness and movement in dzogchen.

This paper focuses on the history of dzogchen within the heart essence tradition.

This paper focuses on Winnicott and Lacan and the lack within subjectivity in light of dzogchen.

This paper explores the nature of awakened awareness and awakened phenomena in the dzogchen tradition from a phenomenological viewpoint.

This paper focuses on the understanding that Dzogchen experience is a Theophanic Manifestation.

This paper focuses on the phenomenology of idealism and realism in light of dzogchen.

As the inner light of awareness increases and permeates our body, we experience our embodiment as spaceousness and light and energy.

We find the claim that time is not real in both western and eastern philosophical traditions. In what follows I will call the view that time does not exist temporal error theory. Temporal error theory was made famous in western analytic philosophy in the early 1900s by John McTaggart (1908) and, in much the same tradition, temporal error theory was subsequently defended by Gödel (1949). The idea that time is not real, however, stretches back much further than that. It is (...) common to hear it said that according to Buddhist philosophy (as though that were a monolithic view) time is illusory. While it is not true that, in general, either contemporary or ancient Buddhist scholars have thought time to be illusory, there are certainly some schools of Buddhist thought, such as that of traditional Dzogchen practitioners, according to which there is no time. This paper is an attempt to set out a taxonomy of different views about what it takes for there to be time and, alongside that, a taxonomy of views about whether there is time or not, and if there is time what it is like. (shrink)

This paper focuses on the base of awareness as space and light.

It is recognized that Buddhadharma schools are markedly ontologically, epistemologically, and semantically nominalist. Regardless of that, when it comes to the use of the term “consciousness”, there is still a tendency in some Western circles to understand Buddhism in a solipsist or monist way. To this purpose, I argue that the general expression “consciousness” from Buddhadharma texts must be understood according to traditional nominalist Buddhist semantics and theory of entities. In the end, I briefly mention some arguments and viewpoints – (...) defending the plurality/diversity of consciousness – of some Buddhist Dzogchen scholars and masters. (shrink)

This paper focuses on the unfolding of personal awareness as primordial awareness.

This paper beginning with a Lacanian view point describes fragmentation and the unfolding of awareness in the process of embodiment within the understanding of dzogchen.

The foucus of this paper is on the unfolding of luminousity within the field of awareness.

This paper focuses on the relationship of language within the awareness field.