Thursday, August 4, 2016
female ER nurse describes what having a heart attack is like for a women
Female ER Nurse Describes What Having A Heart Attack Is Like For Women
By ELG
This was sent to me the other day and at first I highly doubted it was authentic. After all, I get a ton of stuff like this. I’m sure you do too.
Well after doing some research, several different sites that look into these kinds of things have substantiated that the facts presented are indeed true. I was not able confirm whether the exact setting and context are real, but the point is that the missive contains good information about what symptoms to watch out for and what to do if you’re having a heart attack.
Women and Heart Attacks
I’ve meant to send this to my women friends to warn them that it’s true that women rarely have the same dramatic symptoms that men have when experiencing a heart attack… you know, the sudden stabbing pain in the chest, the cold sweat, grabbing the chest & dropping to the floor that we see in the movies.
Having had a completely unexpected heart attack about 10:30 p.m. with NO prior exertion, NO prior emotional trauma that one would suspect might’ve brought it on, it was this past April, ’06, about1-1/2 hours after I’d spent a pleasant 2 hrs. rehearsing with the Note-a-Belles.
I was sitting all snuggly & warm on a cold evening, with my purring cat in my lap, reading an interesting story my friend had sent me, and actually thinking, “A-A-h, this is the life, all cozy and warm in my soft, cushy Lazy Boy with my feet propped up.”
A moment later, I felt that awful sensation of indigestion, when you’ve been in a hurry and grabbed a bite of sandwich and washed it down with a dash of water, and that hurried bite seems to feel like you’ve swallowed a golf ball going down the esophagus in slow motion and it is most uncomfortable.
You realize you shouldn’t have gulped it down so fast and needed to chew it more thoroughly and this time drink a glass of water to hasten its progress down to the stomach, which doesn’t do much good, as your esophagus and throat muscles are in spasm and it hurts to swallow.
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The Initial Sensations…
This was my initial sensation — the only trouble was that I hadn’t taken a bite of anything since about 5:00 p.m. After that had seemed to subside, the next sensation was like little squeezing motions that seemed to be racing up my SPINE (hind-sight, it was probably my aorta spasming), gaining speed as they continued racing up and under my sternum (breast bone, where one presses rhythmically when administering CPR). This fascinating process continued on into my throat and branched out into both jaws.
AHA!! NOW I stopped puzzling about what was happening. We all have read and/or heard about pain in the jaws being one of the signals of a heart attack happening, haven’t we?
I said aloud to myself and the cat, “Dear God, I think I’m having a heart attack!”
I lowered the footrest, dumping the cat from my lap, started to take a step and fell on the floor instead. I thought to myself, “If this is a heart attack, I shouldn’t be walking into the next room where the phone is or anywhere else…. but, on the other hand, if I don’t, nobody will know that I need help.
And if I wait any longer, I may not be able to get up in moment.”
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Calling For Help + Magnesium
I pulled myself up with the arms of the chair, walked slowly into the next room and dialed the paramedics. I guess when one reaches them, your address automatically flashes on a screen, as the operator verified my address immediately and asked my symptoms.
I told her I thought I was having a heart attack due to the pressure building under the sternum and radiating into my jaws. I didn’t feel hysterical or afraid, just stating the facts, ma’m. She said she was sending the paramedics over immediately, asked if the front door was near to me, and if so, to unbolt the door and then lie down on the floor where they could see me when they came in.
No, I didn’t take an aspirin, as I’m allergic to it, but I did take a 100 mg magnesium oxide capsule… which bottle I keep handily in reach on the kitchen counter… which is a small detour on my way to the front door…with about a 3/4 glass of water to get it dissolving ASAP into my bloodstream.
Magnesium relaxes blood vessels as it dissolves to get them expanded to let blood get through the constriction of the vessels.
I then laid down on the floor as instructed and lost consciousness, as I don’t remember the medics coming in… their examination… lifting me onto a gurney or getting me into their ambulance… or hearing the call they made to St. Jude ER on the way.
But I did briefly awaken when we arrived and saw that the cardiologist was already there in his surgical blues and cap, helping the medics pull my stretcher out of the ambulance.
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He was bending over me asking questions (probably something like “Have you taken any medications?”) but I couldn’t make my mind interpret what he was saying, or form an answer, and nodded off again… not waking up until the cardiologist and partner had already threaded the teeny angiogram balloon up my femoral artery into the aorta and into my heart where they installed two side-by-side stents to hold open my right coronary artery and now was being taken into the CCU, and looking up at the three anxious faces of Karen, Mark, and Wendy.
Since I’d been a patient at St. Jude in 2002 for my TIA treatment, they had my emergency info in their system and had called my kids. I spent two days in CCU and two in general ward, then was discharged.
I know it sounds like all my thinking and actions at home must have taken at least 20-30 minutes before calling the paramedics, but actually it took perhaps 4-5 minutes before the call, and both the fire station and St. Jude are only minutes away from my home…
My Cardiologist was already to go to the OR in his scrubs and get going on restarting my heart (which had stopped somewhere between my arrival and the procedure) and installing the stents.
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Things You Need To Be Aware Of…
Why have I written all of this to you with so much detail? Because I want all of you who are so important in my life to know what I learned firsthand, as a Certified Medical Back-Office Assistant in Internal Medicine Clinics, and as one who has lived through a heart attack due to:
1. Being aware that something very different was happening in my body.. not the usual men’s symptoms, but inexplicable things happening (until my sternum and jaws got into the act ). It is said that many more women than men die of their first (and last!) MI because they didn’t know they were having one, and commonly mistake it as indigestion… take some Maalox or other anti-“heartburn” preparation… and go to bed… hoping they’ll feel better in the morning when they wake up… which doesn’t happen.
My female friends, your symptoms might not be exactly like mine, so I advise you to call the paramedics if ANYTHING is unpleasantly happening that you’ve not felt before. It is better to have a “false alarm” visitation than to risk your life guessing what it might be!
2. Note that I said “Call the Paramedics,” Ladies. TIME IS OF THE ESSENCE! Do NOT try to drive yourself to the ER. You’re a hazard to others on the road, and so is your panicked husband/friend who will be speeding and looking anxiously at what’s happening with you instead of the road, and so are your kids or friends a hazard as well. As sure as I sit here, they will get the attention of a cop who will pull you over for speeding–more wasted time. Do NOT call your doctor — he doesn’t know where you live and if it’s at night you won’t reach him anyway, and if it’s daytime, his assistants (or answering service) will tell you to call the Paramedics. He doesn’t carry the equipment in his car that you need to be saved! The Paramedics do — principally OXYGEN that you need ASAP. Your Dr. will be notified later.
3. Don’t assume it couldn’t be a heart attack because you have a normal cholesterol count — I did, and do, too. Research has discovered that a cholesterol elevated reading is rarely the cause of an MI (unless it’s unbelievably high, and/or accompanied by high blood pressure.)
MI’s are usually caused by long-term stress and inflammation in the body, which dumps all sorts of deadly hormones into your system to sludge things up in there (and, of course, family genetics can be a factor.
I qualify for the latter, and the years 2005 and 2006 have been the most stressful of my life since Jack died in 1981.)
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What Every Woman Needs To Know
A serious note about heart attacks: Women should know that not every heart attack symptom is going to be the left arm hurting. Be aware of intense pain in the jaw line, or even pressure there and under the sternum, or “indigestion” symptoms, especially if you haven’t eaten in several hours.
You may never have the first chest pain during the course of a heart attack, but heaviness/pressure under the sternum is common.
Nausea and intense sweating are also common symptoms, but not necessarily in the women. 60% of people who have heart attacks while they are asleep do not wake up.
Pain in the jaw can wake you from a sound sleep. Let’s be careful and be aware. The more we know, the better chance we could survive.
A cardiologist friend said if everyone who reads this article shares it with ten people, you can be sure that we’ll save at least one life!
Hit the SHARE button below…
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Wednesday, August 3, 2016
Two Oil treatment for toe nail fungus
Apply This Simple 2-Ingredient Oil to Your Toes Before Bed and Watch What Happens
Doctors Health Press
If you notice that your toenails are changing colors or getting a little thicker, then you may have toenail fungus. Toenail fungus is what occurs when a fungus infects either your toenail or the skin underneath it. For a fungal infection to occur, there usually has to be either cracks in your toenail or skin.
Toenail fungus may not be a life-threatening condition, but I think most of us can agree that it is an irritating, annoying, and persistent problem to deal with. I can also tell you that toenail fungus is actually incredibly common.
While it is not an emergency, if it’s not treated properly, the fungus can easily spread to other parts of the body, such as your skin. When that happens, you have a much bigger problem to deal with. So whether or not it’s warm enough for you to wear sandals, you should deal with toenail fungus promptly before it becomes a bigger concern.
Causes of Toenail Fungus
Chances are you wear shoes and socks a lot of the time. While this keeps your feet warm, it also provides the perfect breeding ground for fungus. Fungus grows in warm, damp, and moist environments, which is why toenail infections are so common. Once a fungus is on your toenail, it can easily grow.
The fungus itself spreads easily, so there are many ways that you can get a fungal infection. If you have another type of fungal infection, such as athlete’s foot or jock itch, that can spread to your toenail. The fungus can also spread from another person who has a fungal infection.
Another source that people don’t often consider is pedicures. If the tools are not disinfected or sanitized properly, they can easily spread fungal infections. This means that if you are having your toenails done at a nail salon, you need to ensure they are properly disinfecting nail clippers and the other things they use. Otherwise, you can take home a fungal infection along with your new pedicure.
Symptoms of Toenail Fungus
If you have toenail fungus, you may notice some changes in the appearance of your toenails. One of the most obvious signs is if the color of your toenail changes, usually to a darker color. This is typically caused by build-up underneath your nail, which makes it appear darker than it actually is.
Some other signs are if your nail becomes thick, brittle, or breaks easily. If pieces of your nail are falling off or if it seems to become separated from the skin underneath, that’s another common sign of a fungal infection.
As well, look for changes in the shape of your nail. Yellow streaks across your nail or white spots are other big indications of fungus.
Typically fungal infections are not painful in the earlier stages, but they can begin to become uncomfortable after a while. If left for too long, your toes could start to hurt, making it painful to put on shoes, walk, or stand.
Who Can Get Toenail Fungus?
Anyone can develop toenail fungus, but there are certain risk factors that have been linked to the condition.
If you have family members who have had toenail fungus before or an illness that compromises your immune system, such as HIV or diabetes, you are more likely to develop toenail fungus.
As well, anything that makes your feet more damp will increase your chances of getting toenail fungus. These risk factors can include wearing boots, wearing tight shoes, running and jogging, and walking barefoot in wet areas (i.e. changing rooms or public showers).
Treat Toenail Fungus Naturally With Oregano Oil and Olive Oil
Luckily, there are a variety of natural treatment options that can cure most cases of toenail fungus. These natural remedies are effective, affordable, and easy to do at home.
One of the most effective natural remedies is a combination of oregano oil and olive oil. Oregano oil is an incredibly powerful oil that contains fungicidal properties. This means that it can eliminate fungal infections when used properly.
Oregano oil is powerful enough that it should not be applied directly to the skin. It can cause skin irritation, redness, and burning, as well as other bad reactions. You should never apply pure oregano oil to your skin. To use oregano oil safely, it needs to be diluted with a carrier oil. By mixing oregano oil with another type of oil, you can use its fungicidal properties in a way that won’t irritate or hurt your skin.
Some people try to dilute oregano oil, as well as other essential oils, into water, but this does not work. Since oil and water separate from each other, oregano oil will not mix in with water.
Olive oil is a perfect carrier oil to dilute oregano oil. Olive oil is affordable. It is also commonly used in skincare, as it can hydrate and soften skin. This makes it a great, non-irritating option to use on your toenails and skin in combination with oregano oil.
For every teaspoon of olive oil you use, add two to four drops of oregano oil. You only need a very small amount of oregano oil to harness its fungicidal properties.
The treatment is simple. Apply this mixture to the affected areas, as well as any surrounding area that could be a spot for fungal infection (such as your uninfected toenails). Afterwards, leave your foot uncovered and allow the oils to seep into your skin and the nail. The fungus will slowly be killed off.
You can do this treatment when you’re watching TV, reading a book, or relaxing. If you want to move around without tracking oil through your home, use a pair of cheap flip-flops that will allow your feet to breathe. Putting your damp feet back into socks or shoes could delay how long the treatment takes, as these are good conditions for mold to thrive.
By doing this treatment at least once daily, you can cure your toenail fungus in less than a month. Sometimes all it takes is a couple of weeks.
So don’t despair if you see some fungus growing on your toenail. Take a trip down to the health food store, pick up some oregano and olive oil, and wash that fungal infection away!
This article was republished with permission from doctorshealthpress.com.
Tuesday, August 2, 2016
Tulku Urgyen on his Lineage and Dzogchen
MIXING FIRE AND WATER – AN INTERVIEW WITH TULKU URGYEN RINPOCHE
In WISDOM TEACHERS by Erik Pema Kunsang05/01/201610 Comments
Rinpoche, would you please tell us about your life, teachers, and the retreats you have done?
Tulku Urgyen: I was born in Eastern Tibet, in Kham, in the area called Nangchen. The Dharma teaching of my family line is called Barom Kagyu. My grandmother was the daughter of Chokgyur Lingpa, the great terton, so my family line also practices the Nyingma teachings. Since I hold the lineages of both Kagyu and Nyingma, my monastery in Boudhanath is therefore called Ka-Nying Shedrub Ling, The Kagyu and Nyingma Place for Teaching and Practice.
From the time I was quite small until the age of twenty-one, I stayed with my father who was a Vajrayana teacher and tantric layman. His name was Tsangsar Chimey Dorje. My father was my first teacher and from him I received the transmission for the Kangyur, the entire teachings of the Buddha, and also for the Chokling Tersar, The New Treasures of Chokgyur Lingpa. Then, I studied with my father’s older brother, Tulku Samten Gyatso from whom I received also, among other things, the entire transmission of the Chokling Tersar.
Later on I studied with an incredible great master named Kyungtrul Kargyam and from him I received the entire Dam-ngak Dzo as well as Chowang Gyatsa, the Hundred Empowerments of Cutting Practice. He also passed on to me the reading transmission for the Hundred Thousand Nyingma Tantras and the Jangter Gongpa Sangtal, the Northern Treasure of Unimpeded Wisdom Mind. In particular, I received from him a detailed commentary and clarification of the important treasure of Chokgyur Lingpa renowned as Lamrim Yeshe Nyingpo, the Gradual Path of The Wisdom Essence.
From the time I was eight years old, I received teachings on the nature of mind from my own father, and I was lucky later on, to receive detailed instructions in the form of guidance through personal experience from Samten Gyatso on the teachings of Dzogchen, the Great Perfection. From my other uncle, Tersey Rinpoche, who was a close disciple of the great siddha Shakya Shri, I was also lucky to receive teachings on Dzogchen.
Moreover, I again received detailed teachings on Lamrim Yeshe Nyingpo from Jokyab Rinpoche, a disciple of Dru Jamyang Drakpa. The body of teachings known as Rinchen Terdzo, the Precious Treasury of Termas, I received from Jamgon Kongtrul, the son of the 15th Karmapa. As for the other of the Five Treasuries, I received the Gyachen Kadzo from my third uncle, Sang-ngak Rinpoche, the Kagyu Ngakdzo from H.H. the 16th Karmapa himself, and the Sheja Kunkyab Treasury from Tana Pemba Rinpoche. I addition, I have received the root empowerments of Jigmey Lingpa from our lord of refuge Dilgo Khyentse Rinpoche several times.
In Eastern Tibet I spent three years in retreat just reciting the Mani. [Laughs]. Later on at Tsurphu, the seat of the Karmapas, I also spent three years in retreat and then again in Sikkim I was able to spend almost three years in intensive practice. Lately, I have been here at Nagi Gompa for a few years. That’s my life story.
What lineages does Rinpoche hold?
Tulku Urgyen: My family line is the holder of the Barom Kagyu teachings which originate from Gampopa’s disciple Barom Dharma Wangchuk. His disciple was Tishi Repa whose disciple was called Repa Karpo. His disciple again was Tsangsar Lumey Dorje. His disciple, Jangchub Shonnu of Tsangsar, is in my paternal ancestral lineage. The line of his son and his son again, all the way down to my father, is called Tsangsar Lhai Dung-gyu, the Divine Bloodline of Tsangsar. My incarnation line is called Chowang Tulku. With that same name I am just the second. My past life was said to be an incarnation of Guru Chowang. He was also said to be an emanation of one of the twenty-five disciples of Padmasambhava called Nubchen Sangye Yeshe, but who knows that for sure. [Laughs]. My former life, Chowang Tulku, was a secret yogi. No one knew how his practice was, but when he passed away his body shrunk down to the size of one cubit without decomposing.
What does Dzogchen mean?
Tulku Urgyen: Dzog, perfection, inclusion or completion, means as in this quote from a tantra: Included in one – everything is included within mind. Included in two – everything of samsara and nirvana is included within this. Dzog means that all the teachings, all phenomena, is completely contained in the vehicle of Dzogchen; all the lower vehicles are included within Dzogchen. Chen, great, means that there is no method or means higher than this vehicle.
What is the basic outline of practice according to the Dzogchen path?
Tulku Urgyen: All the Buddha’s teachings are contained within nine gradual vehicles of which Dzogchen, the Great Perfection, is like the highest golden ornament on a rooftop spire, or the victory banner on the summit of a great building. All the eight lower vehicles are contained within the ninth which is called Dzogchen in Tibetan, Mahasandhi in Sanskrit and Great Perfection in English. But Dzogchen is not contained in the lowest one, the shravaka vehicle. So when we say included or complete it means that all the lower yanas are included or completely contained within the Great Perfection, within Dzogchen. Usually we say that Dzogchen, sometimes called Ati Yoga, is a Dharma tradition but actually it is the basic state of one’s mind.
When it comes to combining these following two points into actual experience, we can use the statement of the 3rd Karmapa, Rangjung Dorje: It is not existent as even the buddhas have not seen it. This means that the basic state of mind is not something that exists in a concrete way; even the buddhas of the three times have never perceived it. It is not non-existent as it is the basis for both samsara and nirvana. This is not a contradiction, it is the middle path of unity. Contradiction is like having fire and water on the same plate. It’s impossible. But that is not the case here. The basic nature is neither existent nor non-existent, these two are an indivisible unity. May I perceive the mind nature free from extremes. Usually when we say is it contradicts is not. And when we say non-existent it contradicts existent. But this middle path of unity is devoid of such contradiction. Attaining the unified state of Vajradhara actually refers to this.
This unity of being empty and cognizant is the state of mind of all sentient beings. There is nothing special about that. A practitioner should encompass that with a core of knowing. That is the path of practice. Again, the unity of being empty and cognizant with a core of knowing. The special feature of Dzogchen is as follows: Primordial pure essence is Trekcho, Cutting Through. This view is actually present in all the nine vehicles, but the special quality of Dzogchen is called spontaneously present nature, Togal, Direct Crossing. The unity of these two, Cutting Through and Direct Crossing, Trekcho and Togal, is the special or unique teaching of Dzogchen. That is how Dzogchen basically is. That’s it.
Dzogchen is very direct and doesn’t seem to have a linear quality in terms of the way one would approach it. In the other yanas sometimes one would first do the set of preliminaries, then a yidam practice and tsa-lung practice. It seems like Dzogchen is very immediate, like the essence is already present, available. Is there any kind of linear path in the way one would approach these teachings or is it always direct?
Tulku Urgyen: We do in the Dzogchen tradition have the gradual system of preliminaries, main part and so forth. But the special characteristic of Dzogchen is to introduce or point out directly the naked state of knowing, self-existing wakefulness. This is for students who are suitable, meaning those who have sharp mental faculties. Instead of going through a lot of beating around the bush, one would introduce them directly to their mind essence, to self-existing knowing.
Dzogchen is said to have great advantage but also great danger. Why is this? Because all the teachings are ultimately and finally resolved within the system of Dzogchen. This can be divided into two parts, resolving the teachings through intellectual understanding and through experience. To resolve through experience is the great advantage or benefit in the sense that having pointed out and recognizing directly naked knowing you simply take that as the main part of practice. That is the incredible great benefit because it is the very direct and swift path to enlightenment.
On the other hand, the great danger is when you just leave naked knowing as an intellectual understanding, that “In Dzogchen there is no thing to meditate upon. There is no thing to view. There is nothing to carry out as an action.” That becomes a nihilistic concept and is completely detrimental to progress, because the final point of the teaching is conceptlessness, being beyond intellectual thinking. Yet, what has happened is that you have created an intellectual idea of Dzogchen and hold on to that idea very tightly. This is a major mistake but it can happen. So, it is very important to bring the instruction into personal experience through the oral guidance of a teacher. Otherwise, simply to have the idea: I am meditating on Dzogchen, is to completely miss the point.
Self-existing wakefulness is present within the mind-stream of all sentient beings since primordial time. This presence should not be left as theory, but acknowledged though experience. First recognize it, then train and attain stability in it. Then Dzogchen has great benefit. There is actually no greater benefit than this. Great danger means that when this is left as words of mere intellectual understanding you don’t gain any experience but merely hold a concept about it and lack the nonconceptual quality. Conceptual mind is merely theory whereas to remain in the continuity of naked knowing, growing used to it, is called experience.
It is the same principle in Madhyamika, Mahamudra or Dzogchen. The Bodhisattvacharya Avatara mentions, “When the intellect holds neither the concept of concreteness nor inconcreteness, that is the state of not conceptualizing.” As long as you are not free from concepts, the view remains as mere intellectual understanding and the Dzogchen view is mere theory. You might then think “Dzogchen is primordially empty, it is free from a basis. There is nothing to meditate upon, no need to do anything. If I meditate in the morning, I am a buddha in the morning. When I recognize at night, I am a buddha at night. The destined one does not even have to meditate.” Actually, Dzogchen is the way to purify the most subtle veil of dualistic knowledge, the cognitive veil. It is really incredible. But if you only imagine it, if it is just theory, thinking “I don’t need to do anything, neither meditate nor practice,” you have completely missed the point. Many people have made this mistake in the past.
Compared to straying into an intellectualized version of Dzogchen, it is much more beneficial to practice according to Madhyamika or Mahamudra where you move along step by step, alternating theory and experience within the structure of theory, experience and realization. Proceeding gradually in this way you become more and more clear about what is to be resolved and then finally capture the dharmakaya throne of nonmeditation. In this graduated system there are some reference points along the various paths and levels. But in Dzogchen the master will from the very beginning point out the nonconceptual state, instructing the student to remain free from concepts. It then happens that some students will think, “I am free from concepts, I am never distracted!” while walking around with vacantly gazing eyes. That is called straying into intellectual understanding.
Later on, when we have to die, mere theory is no helpat all. Tilopa told Naropa, “Theory is like a patch. It will wear and fall off.” After dying, we undergo various pleasant and unpleasant experiences, intense panic, fear and terror. Intellectual understanding does not destroy those fears; it cannot make confusion subside. So, merely to generalize: my essence is devoid of confusion, is useless. It’s only a thought, another concept, which is ineffective at the moment of death,when it comes to deal with confusion.
What will help then?
Tulku Urgyen: You need to recognize the view that is your essence. If you haven’t thoroughly acknowledged the correct view but only constructed it from concepts, this intellectual understanding will be useless. It’s like knowing that there is a delicious meal to be eaten. Without putting it into one’s mouth one will never know what is tastes like. Likewise, you need to be totally free from the merest flicker of doubt concerning the state of naked knowing. Jigmey Lingpa said about having stability in naked knowing: at this point there is no need for 100 panditas and their thousands of explanations. You will know what is needed. Even when questioned by these scholars, you will not be in doubt. So the main point is to be stable in naked knowing through experience.
This naked knowing is not introduced through an intellectual understanding, as an idea. When a qualified master encounters a worthy student it is like iron striking flint, creating fire immediately. When such two persons meet together it’s possible to be free from doubt. When you have no doubt no matter how much you try, that is the proof of having recognized mind essence. But if it’s possible to start doubting, thinking “I wonder how it is, what shall I do?” that is the proof of having mere intellectual understanding. This difference between theory and experience is the basic key point in saying that Dzogchen has both great benefit and great danger.
When a practitioner is introduced to naked knowing he or she will be able to attain enlightenment in that very body and lifetime. This is because in the moment of recognizing the essence of naked knowing, the cognitive veil is absent. This is called touching the fruition. In this respect there are three ways: taking ground as path, taking path as path, and taking fruition as path. Receiving the pointing-out instruction means taking fruition as path. That is why it is so precious. Don’t let it stray into mere theory.
Experience is said to be the adornment of naked knowing, present within all beings. Whoever has mind has this knowing since it is the mind’s essence. The relationship between thinking mind and knowing is this: the thinking mind is like the shadow of one’s hand while knowing is the hand itself. In this way, there is not one single sentient being who does not have basic knowing. We might hear about this knowing and think “I understand, knowing is just such and such.” This mental construct is totally useless. From the very first the absence of mental fabrication is crucial. As is said, “Within the naked dharmadhatu of nonfabrication.” Introducing basic knowing means to point out the absence of mental fabrication. Otherwise it becomes an introduction to mere discursive thought. [Laughs]
What is the difference between the practice of Dzogchen and that of the Anuttara Yoga Tantra in the system of the New Schools, Sarma? It was taught that all the eight lower vehicles are contained within Dzogchen, so how does the difference come about?
Tulku Urgyen: The New Schools have four tantras:f Kriya Tantra, Charya Tantra, Yoga Tantra, and Anuttara Yoga Tantra. The fourth is divided into Father, Mother and Nondual Anuttara Tantra. This correspond exactly to the structure of the Old School, Nyingma, in that father tantra of Anuttara is Mahayoga, mother tantra is Anu Yoga and the nondual tantra is Ati Yoga, Dzogchen. However, there are no explicit teachings on Togal in Anuttara. That is the main difference. It is also taught that there is no difference whatsoever between Essence Mahamudra and Dzogchen in meaning, only in terminology. Concerning the inclusion of the lower vehicles in the highest, all phenomena of samsara and nirvana are included with the expanse of naked knowing. That is the meaning of inclusion.
There are many kinds of conceptual practices in Anuttara Yoga such as visualization and manipulations of the nadis and pranas. How do they fit into the Dzogchen system?
Tulku Urgyen: These practices actually belong to the systems of Mahayoga and Anu Yoga. However, in Ati Yoga which should be effortless, free from fixation, these practices are applied as means for enhancement.
From where does the tradition of giving the transmission of the pointing-out instruction originate?
The first origin we call the mind transmission of the conquerors. After that there was the sign transmission of vidyadharas and today we have the oral transmission of great masters. The mind transmission of conquerors is a manifestation aspect of Samantabhadra appearing in bodily form and the buddhas of five families recognize dharmata by merely seeing this bodily form. This is mind transmission through simply manifesting as a deity without the need for any conversation. This mind transmission seems to have gradually degenerated. Following that, by means of the sign transmission of vidyadharas such masters as Prahevajra, Shri Singha and Padmasambhava recognized self-existing wakefulness through a simply gesture such as a finger pointing at the sky. Finally, Padmasambhava, the eight Indian vidyadharas as well as the Tibetan king Trisong Deutsen, Vairotsana and Yeshe Tsogyal, and others gave teachings through words. This oral transmission which comes from India and is not a Tibetan invention; it was originally imparted by whispering through a copper tube such as in the case of Vairotsana into whose ear Shri Singha whispered the sentence, The single sphere of dharmakaya, self-existing wakefulness, inconceivable reality, is present within the mind of every sentient being. Oral transmission literally means transmitted into the ear.
In the case of the Kagyu lineage, Tilopa stated, “I have no human masters. My master is Vajradhara himself.” Vajradhara gave the teachings to Tilopa and Tilopa transmitted them orally to Naropa who then passed then on to Marpa. He gave them to Milarepa and he again to Gampopa from whom they were orally transmitted through the four great and eight lesser lineages.
In the case of the Nyingma lineage, Padmasambhava, Vimalamitra and Vairotsana passed the teachings on chiefly as an oral transmission to the twenty-five disciples. Here Dzogchen was transmitted as the pointing-out of the play of naked knowing; not to mere knowing but to its expression which is dharmata. From this point, the twenty-five disciples passed the teaching on to eighty Tibetan siddhas and others through oral and treasure lineages, so that this transmission has been uninterrupted down until our own root guru. If the lineage had been broken there would be no pointing-out and no recognition of naked knowing.
Why is this pointing-out instruction considered so important?
Tulku Urgyen: That is self-evident. Isn’t naked knowing the actual path for attaining enlightenment? There is nothing more important than recognizing it and become a buddha. If you put all the riches in the world on one side and the pointing out of naked knowing on the other, this knowing is more valuable for enlightenment.
Having received the pointing-out instruction and recognized, will that itself be sufficient or how should one train?
Tulku Urgyen: Once you receive the pointing-out instruction you can either recognize it or not. But a student who actually recognizes has enough for this entire lifetime in the single sufficient instruction. The same goes for the bardo state. Yet, one can still apply the paths of Mahayoga and Anu Yoga for enhancement and for clearing away hindrances. Once you recognize your essence, it is like a fire that only will blaze up more intensely the more firewood is added; the fire will never diminish with the adding of wood. Similarly, there will be benefit from applying the paths of Mahayoga and Anu Yoga; even Hinayana practice is beneficial.
According to your ability you can apply what you feel inclined to, like gathering honey from many different flowers. Or, simply cultivate the recognition of naked knowing; that alone will be sufficient for attaining enlightenment within this body and lifetime. All the different practices of Mahayoga and Anu Yoga, as in the system of Jamgon Kongtrul the First, are for the purpose of attaining stability in naked knowing. Furthermore, while benefiting beings one can become more stable in naked knowing. As I already mentioned, fire blazes up and increases the more wood is added. Having recognized your essence, sustain its continuity. There will be no benefit from simply leaving it with I have recognized. You must maintain the continuity of naked knowing until all confusion and conceptual thinking is finished. That itself is the measure; when there are no more thoughts then it is enough. There is no more need for meditation or for sustaining the continuity.
Rinpoche, although you have a large monastery in Boudhanath, Kathmandu, I notice that you spend most of the time up at Nagi Gompa Hermitage.
Tulku Urgyen: It is said, In this age of degeneration, carry the load of the Dharma. If you cannot, simply worry that the teachings will die out. I built a monastery with a gathering of monks, – as just a reflection of the Dharma, with the hope that they will practice. Whether or not the monks individually do so is their own business. If they just wear the robes, cut their hairs and gather together in a group, even just four monks, a benefactor will benefit by accumulating merit and purifying veils through respect, faith and donations, no matter how insignificant the contribution or faith may be. This is independent of whether or not the monks misbehave. It is for this reason I took the effort to build a monastery. Moreover, this age is the time when Buddhism is slowly dying out, like the sun setting over the mountains in the west. Combined with having received the command of the Gyalwang Karmapa, we have constructed this insignificant monastery.
Nagi Gompa was initially build by the meditator Kharsha Rinpoche as a hermitage for his following of monks and nuns. After he passed away, the place was offered to Karmapa who then placed me as a caretaker. So I, this old man here, is just a caretaker [laughs]. That is the only reason why I live up here; I am not at all like Milarepa, living in mountain retreats and caves after renouncing samsara. But I have a nice spot to sleep on and a warm place in the sun [laughs]. That is how I live.
What is the benefit and purpose of doing retreat practice?
Tulku Urgyen: With many distractions one is not able to practice the Dharma properly. Distraction means a lot of business, noise and things to do. In secluded places there are less distraction. That is the reason for retreat. In addition to that, if you can keep some discipline, remaining in solitude without allowing outsiders to visit and not going out, there will be no other distraction than that made by your mind. External distractions have been eliminated. That is the purpose of seclusion. When distractions are abandoned you can exert yourself in the practice. Through exertion you can destroy confusion. When confusion falls away, enlightenment is uncovered. That is the whole reason [laughs].
Finally but not least, does Rinpoche have any special advice for the readers?
Tulku Urgyen: They should first of all receive the pointing-out instruction and recognize their essence. Having recognized, they should refrain from losing its continuity and then mingle that with daily activities. There are basically four kinds of daily actions: moving, sitting, eating and lying down. We don’t always sit or only move about; we alternate between the two. In addition we eat, shit and sleep. So there seem to be five kinds [laughs]. But at all times, in all situations, try not to lose the continuity of practice. Try to mingle practice with daily life. While getting more familiar, daily life activities will only cause naked knowing to progress and activities become the adornment of this undistracted naked knowing, beyond being obscured or cleared.
When able to mingle practice with activities, the activities will then be beneficial and devoid of any harm whatsoever. That is when you have already recognized your essence correctly. Without the correct recognition you will get carried away by daily activities and have no stability. Lacking stability is like a strand of hair in the wind bending according to how the wind blows. A needle remains stable in the wind no matter how small it is. Once you have truly recognized your essence you cannot be carried away by the activities of daily life. Dualistic mind is completely unstable, like a hair that is just ready to move by the tiniest breeze; it falls prey to the five external sense objects. Naked knowing, on the other hand, when properly recognized, does never fall subject to sense objects. It is like a needle that is unmoved by the wind.
The interview with Tulku Urgyen Rinpoche was recorded on the 16th day of December, 1985, at Nagi Gompa, outside of Kathmandu. When Rinpoche was asked if he would grant an interview for the Vajradhatu Sun in Boulder Colorado, his reply was, “What is the use of the tiny light of a firefly when the sun has already risen in the sky?” referring to Chogyam Trungpa Rinpoche’s presence in the West.
—Interview and translation by Erik Pema Kunsang, 1985. Parts of this interview appeared in the Vajradhatu Sun magazine. Some of the questions were asked by Dana Chubb.
—Interview and translation by Erik Pema Kunsang, 1985. Parts of this interview appeared in the Vajradhatu Sun magazine. Some of the questions were asked by Dana Chubb.
ABOUT THE AUTHOR
ERIK PEMA KUNSANG
Translator of ancient Buddhist scriptures, author, bridge-builder to modern life, Buddhist teacher & meditation instructor. Board of director at 84000: Translating the Words of the Buddha. Founder of Rangjung Yeshe Publications and LEVEKUNST art of life. Other LEVEKUNST articles by the same author. Erik's website & retreats.
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