What do Kyerim and Dzogrim mean?

Every once in a while I inspired to share one of my website pages instead of a science-based entry. This time around I chose a more recent addition because I find it so inspiring how my Buddhist lineage uses such skillful means to meditate. Meditation and my Lama have unquestionably changed my life for the better. So here is the page in full.

In a previous page I detailed the difference between Shiné and Laktong, here I would like to highlight Kyerim and Dzogrim two closely related but very different terms so as to avoid any confusion as to how Vajrayana Tibetan meditations are often structured and how skillfully they have been put together to enable one to work with mind.

Kyerim sounds like Cherim it is the building up or generation phase and is closely linked to the practice of Shiné. One could almost call it Shiné plus, as the student does not just calmly pacify mind or rest mind on an object of meditation, the object of meditation interacts and provides feedback. Through a process called self-initiation, the meditator receives a combination of lights, syllables, and sounds from the object of focus or the Buddha aspect. Sometimes even a feeling is transmitted to the meditator. This feedback is said to trigger subtle psychological changes or responses in mind, the cumulative effect of such feedback is not to be underestimated. A typical example would be as follows: A white light from the Buddha form shines out towards us from an Om syllable on the Buddhas forehead towards our forehead at the same time we and or the group we are meditating with say the syllable Ommmmmmmmmm out loud for a few seconds. We feel or experience the vibration of the light and the sound together. This process is greatly magnified when we meditate in groups especially when we are in very large groups.

Khyrem can be translated to the moment when the Buddha is born. Here the Buddha or Buddha nature is clearly born and activated in our mind. This conscious feedback is also the same feedback one receives in Tibetan empowerments or initiations, albeit with less ritual. This is why this phase is sometimes referred to as self-empowerment as the lights, syllables, and sounds all correspond to the main chakras that are blessed by high Lamas and Rinpoches during an initiation. This self-empowerment provides the meditator with a strong blessing and enlightened contact regardless of where the lama is. One can also use the analogy of tieing ones rapidly changing stream of consciousness to a pole. Within the meditation, one has a series of approved distractions or highly detailed archetypal forms to focus on. Often one can simply rotate ones attention from one specific aspect to another at will within a much smaller field of attention than one is normally used to. These skillful means are very powerful mind training techniques.

Dzogrim or the completion phase can be compared to hugging or uniting ourselves with the Buddha form. The full mixing of powerful light energy and one’s own energy form imbues the meditator with the enlightened qualities of the Buddha aspect and one is filled with blessing. When the term dissolving phase is used it can be understood to be where we dissolve the barrier or distance between us and the enlightened qualities of the lama or Buddha aspect, here one simply feels inseparable from the teacher and all beings. One no longer is looking into the mirror of mind, we are the mirror, reflecting our own enlightened qualities. Perfection phase refers to the total understanding or the absolute realization of Mahamudra the highest teachings in Vajrayana Buddhism. This is a CLEAR experience of mind unadulterated by the veils of our disturbing emotions and basic ignorance. All three are Dzogrim. Dzogrim and Laktong often share the same place and time in most meditations but as Laktong is the insight the “ah ha” moment or the connection to one’s deepest awareness, beyond the normal understanding. Dzogrim clearly points to a pristine unadulterated experience of the LUMINANCE of mind. This CLEAR LIGHT, when seen from an outside perspective but still within the meditative experience, is the mechanism with which mind shines on the form and sound realms in order so that we may perceive them. This responsive outward shining of consciousness is what we are mentally reproducing in the Khyrem part of the meditation. In its very essence, we are the CLEAR LIGHT when there is no longer any distance or barrier between us and our experience and when we have total unity within our experience, sounds perfect doesn’t it?

 

QP

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Flowing in the Stream of Consciousness

There is an old Buddhist saying that you can never enter the same stream twice. This seems kind of odd to the uninitiated especially if you swam in a river or stream often as a kid, so what do we mean here? We have two Buddhist terms that I would like to introduce and discuss here in relation to the steam. The first is impermanence this is understood that everything is in a constant state of change and the second is “dependent arising”. Impermanence is simple and covered in detail here, but dependent arising can be a bit complex. Let’s use the following example of a stream to discover the meaning in dependent arising. We have a stream flowing past us the fresh cool water is clean and clear. As the water flows by it erodes the banks of the stream in some places and deposits the eroded earth in others, it changes constantly. When our stream meets another stream and the two merge and flow on together, soon we have a river. Then at the end of the long river, we often have all the sand or earth carried by the river deposited in the delta where the main river once again divides into smaller streams as it slowly meets the ocean. Once the river has merged with the ocean a new process takes over as the water evaporates into the air becomes clouds and falls back to the earth as rain to be collected by the stream once again. This natural environmental cycle is dependent arising constant and ever-changing based on the impermanence of the surrounding conditions. One part of the process depends on the other and when seen as a whole there is no beginning or end to be found. Take one part out and nothing exists. No start or creation point is then necessary.

“At first practice is like a river rushing through a gorge. In the middle, it’s the river Ganges, smooth and flowing. In the end, it’s where all rivers meet, mother and child.” Tilopa Ganges Mahamudra.

It is here where we realise Dzogrim or that we are a drop of water in the whole ocean.

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It is like this that we can understand our own existence here on earth one big cycle of ever-changing conditions and we can never be the same person twice like we can never enter the same stream or river twice. How do we compare to the river, certainly we are more complex? Here modern science would have to include our store consciousness, that is the sum of all the knowledge, thoughts, and actions we have ever encountered or our stream or consciousness. William James in “Principals of Psychology” used the phrase, stream of consciousness, to describe an unbroken flow of perceptions, thoughts, and feelings in the waking mind.

Buddhist theory calls our store consciousness “Alaya” this is the sum of all our experiences or our karma from all our lives since beginningless time. This Alaya is constantly mixing and interacting with our new life situation. Based on previous actions we decide the new course of action and we cycle through our existence without beginning or end just like the water in the stream. We are never the same person from each moment of mind to the next. The point here is clear we are the result of our actions and ideas, we should be more responsible.

This quote from the physicist Böhm sums it up quite nicely:

“I would say that in my scientific and philosophical work, my main concern has been with understanding the nature of reality in general and of consciousness in particular as a coherent whole, which is never static or complete but which is an unending process of movement and unfoldment….”

D. Bohm, _Wholeness and the Implicate Order_, p.ix

The coherent whole is his comparison for the cycle of dependent arising that is never static or complete. And the unending movement of the river unfolds slowly as new conditions arise in mind.

Modern neuroscientists cannot find the mechanism of how our vast knowledge or memory is stored and then recalled, there are theories but none that are generally agreed upon. There is evidence that certain areas of the brain are associated with certain types of memory but the mechanism is unknown and much of what we know is based on the theory from one man Henry Molaison who has his complete hippocampus removed. After the removal, Henry could not form new long term memories. While this part of the brain certainly plays an important role in memory there is no proof of the storage processes in the brain then the storage could be somewhere else. Just my thoughts but the hippocampus is rather small to store all those memories. Not to mention it’s removal prevented new memories from being formed. The memories formed prior to the operation were still there, showing that the hippocampus is not the storage location.

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Alaya has no specific location it is said to be non-local, or more simply said, space is information, omnipresent or everywhere, like energy. It’s simple and beautiful think of it as a cosmic conscious internet or quantum network, flowing through the universe everywhere and always new. Our entire being changing with every new situation and experience. Like always in Buddhism, this responsibility is our own to decide what direction we take, ask yourself do you want a comedy or tragedy today? The choice and answer is clear, are they not?

QP