09/09/2026
For those interested in the Tibetan Internal Alchemy and the differences between the Vajrayana (in this case the Kalachakra Ta**ra) and the Dzogchen approach, an interesting differentiation.
Having practiced Vajrayana, Dzogchen, and Neidan extensively, I have had always a keen interest in comparing the systems and looking for differences and overlaps. One cannot escape the image that some aspects of Dzogchen practice mirrors some aspects of Daoist Neidan practices, especially where the focus is on remaining in a natural state and no forced intention or other forced practices like laboured breath excercises and visualisation.
Also interesting note is the differences and overlaps between the subtle bodies of the Vajrayana, Dzogchen and Neidan version. The Dzogchen tradition has a very unique vision of the central channel, containing an inner central channel , the “Kati Channel” to the eyes, (this channel is nested in the central channel, but emits from the heart to the eyes )related also to the spontaneous Thögyal visions. Also the connections made with the organs are definitely different than Vajrayana and again different from the Neidan tradition.
But at the same time we see influences, like we have seen in previous posts on for example nüdan (female Internal Alchemy) in West China, displaying traces of the Kalachakra tradition.
Much more research is needed. There is now some research on the interaction between Ta**ra and Daoist internal cultivation at different times in the history .
On the field of the interaction of Bön religion(the old religion before Buddhism in Tibet and also carrier of a Dzogchen tradition) and Daoism remains even less researched.
Also the origins of Dzogchen remain shrouded in mystery..According the Nyingma (old Buddhist transmission school) it comes from India, or better said present day Pakistan… like maybe the Swat Valley…According to some schools in the Tibetan Bön religion , like the Zhang Zung tradition, it might have originated in the Iranian (Tajik) world.
How Dzogchen and Ta**ra have interacted with eachother remains also to be researched.
Also there is a remaining question what the role of Chan was. The official narrative is that Chan was beaten by Vajrayana in the great debate at Samye.
Excavations in the Dunhaung caves delivered us Tibetan texts that show that long after the Samye debate , Chan, Vajrayana and Dzogchen were practised intermingled.
Tibet and China have had longstanding relation going far back before even the warring states period , even in terms of language Chinese and Tibetan (next to Birmese) belong to the same language group. How ancient Chinese and Tibetan religions and ideas might have mixed is also a topic to be researched.
Kumbhaka, Karmic Vital Energies, and Effort – Kālacakra’s Reflections of Emptiness versa Dzogchen’s Luminous Visions
Unlike the effort-based paths of Anuttarayoga Ta**ra, which makes use of forceful breath control and visualization to compel winds into the central channel, the effortless approach of Great Perfection’s Heart Essence and in particular according to dzogchen thögal relies on the natural relaxation of one’s karmic vital energies together with one’s conceptual mind (las kyi rlung dang sems) so that their karmic activities are no longer active and finally cease. Thus, when the subtle karmic vital energies in the individual cakras and radiating channel petals naturally dissolve by settling into the central channel on their own, the ordinary dualistic mind ceases and the natural inner radiance of Awareness (rig pa’i rang gdangs) is naturally unveiled. The core principle of this particular dzogchen approach is that you do not need to block, redirect, or manipulate the karmic vital energies flowing through the central channel and its connected cakras. Just by remaining in the uncontrived natural state of naked Awareness, the subtle karmic vital energies lose their agitating momentum. They naturally return to their source - the luminous subtle channel within the center of the central channel -without a single ounce of deliberate effort.
When this occurs, you perceive the pure visions of Awareness’ natural radiance (rigpa gdangs), such as luminous lights, enlightened forms of deities, and their pure realms, rather than empty manifestations of confusion based on karmic vital energies. In this Thögal approach, rather than forcefully manipulating one’s breath together with the vital energies through yogic effort to enter the central channel, the ordinary karmic energies naturally quiet down. This allows the kati channel of light to expand, dissolving all blockages into luminous pure light and revealing inherent freedom.
Key Differences of the Approach of Ta**ra and Dzogchen
Feature Anuttarayoga Ta**ra Dzogchen Thögal
Method Forceful manipulation of breath with its vital energies, illusory movements and visualization. Complete relaxation, letting go, and resting in natural awareness.
Central Channel Energies are forced to enter, abide, and dissolve. Energies spontaneously settle into a natural state of quiescence.
View of Cakras Knots of the lateral channels need to be untied through energetic effort. Knots in radiating channel petals that naturally self-liberate when left unaltered.
In this respect the translation of Longchen Rabjampa’s Precious Treasury of Philosophical Systems states:
"In lower systems of secret mantra approach, the entrance of motile energy [prana] and mind from the rasana and lalana channels into the central channel initiates an experience of timeless awareness that is blissful, lucid and nonconceptual. Although this awareness is held to be innate, the process in itself does not undermine the basis of all ordinary experience and the eight avenues of consciousness. The sensation of bliss is the non-conceptual basis of all ordinary experience (within which the coordinating mental faculty and the afflictive aspect of consciousness [6th & 7th consciousness] have not differentiated). The slight degree of simple pristine lucidity that is experienced is consciousness as the basis of all ordinary experience. The manifestation of visual forms, sounds, and so forth-- the five obvious kinds of sense objects -- to their respective sense faculties and consciousnesses constitutes the five sense consciousnesses. If all the foregoing are not undermined, one is not free of samsara, because one is not yet free of samsaric mind. This method of practice is no different from the process described in a source of the Samkhya school:
Impulse, density, and lightness
Merge in equal measure at the core of the three chakras,
And so there is a lucid nonconceptual state.
Primal matter and soul become one nature;
Herein lies ultimate reality,
Truly reflected in the fundamental structure of he body.
The movement of motile energy subsides within the central channel;
The experience is one of lucidity, nonreferential and unwavering.
This is the so-called "soul," suchness as a state of freedom.
It cannot be destroyed or overcome, but is eternal.
Such methods do not bring about freedom, only a particular state of meditative stability, a state of mind that brings about rebirth in the realm of formlessness. According to these lower ta***ic systems, the joy arising from the channels, subtle energies, and bindu "blending as one taste" is what is meant by the experience of genuine being. It is held that the motile energies and essences enter the central channel from the rasana and lalana channels and so release blockages in the central channel, with the release of each blockage leading to the experience of a corresponding quality of enlightenment. But such methods give rise to many impediments and perceptions based on confusion, because the motile energies associated with the six classes of beings enter the corresponding radiating channels [chakras]. The keypoint, then, is that there are numerous situations in which one might go astray.
In the approach of the vajra heart essence, the subtle energies settle into a natural state of quiescence, and so need not be made to enter the central channel. When the subtle energies in the individual radiating channels [chakras] have naturally become pure, the subtle energy of timeless awareness in the channels of light is inherently lucid and in its natural state. One perceives the pure visions of timeless awareness, consisting of enlightened forms [deities], light, pure realms, and so forth, rather than manifestations of confusion. It is posited that there is "freedom" once the power of the channel of light within the central channel has increased, gradually causing blockages in the latter channel to dissolve into light [are seen as empty forms]. The qualities of enlightenment associated with the spiritual levels are experienced as awareness's own manifestations.
With the first two blockages in the channel being freed into light, One experiences some 1200 Pure Buddha realms within a field of light that is perceived externally. One is able to send forth rays of light to these rounds and "reach" them by embracing them as awareness's own manifestations [viewed nondually]. If one moves one's body, 100 pure realms quake and becomes vivid. Inwardly one can, for example, enter and come out of 100 non-conceptual states of meditative absorption in which one experiences the true nature of phenomena. For these reasons, this approach is remarkably superior to the lower ones. In fact, these other approaches seem to have a serious limitation, for if one practices with samsaric mind, the result will still be samsaric mind, because of the ineluctable connection between cause and result.
In the highest approach, the key point is as follows: While on the path, one is free of samsaric mind, and so one swiftly attains the fruition in one's immediate circumstances. Nowadays, those who assert that Buddhahood comes from ordinary mind misunderstand this key point; theirs is not a valid description of the path, for there is a substantial discrepancy between timeless awareness and ordinary mind."
In respect of the channels knots at the central channel and the effortful dissolution of the subtle karmic vital energies and the related vivid visionary appearances, the translation of Dudjom Rinpoche’s Nyingma School of Tibetan Buddhism states:
"Those spiritual and philosophical systems of the secret mantra which hold the co-emergent pristine cognition to refer to the blissful, radiant, and non-conceptual pristine cognitions, which are effected in the lower tantras by the entry of the vital energy from the right and left channels (ro kyang) into the central channel (dbu ma), do not reverse the consciousnesses of the eight aggregates. This is because [in those systems] the bliss of sensation is subsequently created by the intellect and by the intellect that is conscious of conflicting emotions. The range of non-conceptualizing mind does not proceed elsewhere beyond the ground-of-all.
In addition, they hold that the vital energy and the [white and red] seeds enter from the right and left pathways into the central channel and liberate each respective knot in the central channel; and that by this power the renunciations and realisations of the ten levels arise. This is an essential point of deviation, because [according to those systems] the vital energy and the mind remain in the centers (rtsa ‘dab) which correspond to the six classes of living beings, giving rise to impure, bewildering appearance.
In this [All-Surpassing Realisation], on the other hand, the vital energies are absorbed in a natural quiescence, and apart from that, do not enter into the central channel and so forth. When the vital energy of pristine cognition (ye shes kyi rlung) naturally radiates right where it is within a channel of light. Thus, there is no occasion for impure, buddha-bodies, fields and light, which are appearances of pure pristine cognition. The channels of light within the central channel multiply and become enlightened attributes in which the knotted forms of the channels (rtsa mdud) gradually vanish into light; and therefrom the emergent realizations of the levels arise manifest in and of themselves."
Having noticed the partial circulation of the translations made by Richard Barron, Gyurme Dorje and Matthew Kapsten this has been compiled by Namkhai Naldjor; Yephel, August 31st, 2026. May it by helpful and clarifying for all male and female dzogchen practitioners.
Sources:
Longchenpa, Precious Treasury of Philosophical Systems, chapter 8, pp. 349-50.
Dudjom Rinpoche, History of the Nyingma School of Buddhism, Vol. 1, pp. 340-341.
