As any structure becomes taller through the addition of multiple levels, then some form of internal structural support is most often required.  In the same way, the Dzogchen Mandala requires structural support as well from a multitude of organizational and programmatic efforts.  Such support is perhaps visualized in the form of pillars, which penetrate all levels of the Mandala and effectively create and sustain a central pathway. The eight pillars described below are truly the supportive elements of the Dzogchen Mandala – without any one of them the Mandala would collapse.  These are Dzogchen Foundation, the Dzogchen Teachers Council, Dzogchen Osel Ling, the One Hundred-Day Dzogchen Highest Wisdom (Yeshe Lama) Retreats, the Intensive Retreats, Dzogchen Community Practice Groups, the Community Teaching Program, and the External Programs.

The central pathway within the Mandala sustained by the support pillars is in fact the core of the Mandala.  The eight pillars are placed within the Dzogchen Mandala such that they create the central pathway or “stairwell” as described previously that allows passage up and down within the structure while they also support the entire Mandala.  In one sense, this central pathway functions as a  “stairwell” available to those who continue to move inward and upward – as they “build up” from below through deepening their commitment and practice.  However, this central pathway is in fact much more than that – it is the passage by which the Dzogchen Lineage, tradition and teachings as transmitted by the teachers of the Mandala penetrate the entire structure, not only giving it meaning and purpose but also providing its vibrancy and legitimacy. This central pathway allows the Lineage of the Mandala to “swoop” down from above with the Dzogchen teachings and infuse the Mandala in its entirety.  This pathway is the true Center of the Mandala --- it is referred to as Dzogchen Center as it encompasses the efforts and aspirations of everyone who connects with the Mandala.   Dzogchen Center then is the organizational expression of the Dzogchen Mandala which itself gains organizational expression through the Support Pillars, which are considered in greater depth below.  

A simple conventional organization chart illustrates these relationships:

                                                THE DZOGCHEN MANDALA

                                      Which encompasses the Dzogchen Universe

                                             Gains its organizational expression from

                                                    THE DZOGCHEN CENTER

                                    Which receives its direction and governance from

                        THE DZOGCHEN FOUNDATION AND THE TEACHERS’ COUNCIL

                                                          And also consists of

            Dzogchen Osel Ling                                          Community Practice Groups

            Dzogchen Highest Wisdom Retreats                  Community Teaching Program

            Intensive Retreat Program                                 External Programs                   

Dzogchen Foundation is an organizational entity that serves the Mandala in multiple important ways.  It is the legal form that provides protection in terms of taxes, liability, and the like and it is here that issues of authority, accountability, resource development, management, employment, financing, and similar issues are all centered. Therefore, it is Dzogchen Foundation, through its Board of Directors and in collaboration with the Dzogchen Teachers’ Council, which provides the governance and the organizational infrastructure for the Dzogchen Center.    

There are multiple programs, which have been created and maintained under the auspices of the Foundation that allow resources to be allocated, and responsibility assigned in order to provide services to those who enter the Dzogchen Mandala.  These Internal Programs include a wide range of activities – maintaining communication programs including websites and a newsletter; providing support services to the teachers, individual practitioners, and the like.  Dzogchen Foundation also sustains other pillars of the Mandala which are themselves considered so important that they are detailed separately below (Dzogchen Osel Ling, Extended Teaching Programs, Intensive Retreats, Community Sangha and Practice Groups, Community Teaching Programs, and the External Programs.) It is these programs that allow those who enter the Mandala to become “consumers” as well as practitioners as they access information and services in pursuit of their spiritual path.  It is under the auspices of the Foundation that membership and other affinity programs, fund raising, and other similar programs are conducted.

All those invited by Lama Surya Das to enter the Fourth Level of the Dzogchen Mandala comprise the “Teachers’ Council.”  The Council meets with such members as are present during each Intensive Retreat.  Most often these meetings support the collegial process inherent at this level described above through “Dharma teacher dialogue,” but they may take up whatever agenda is appropriate at the time.  One Intensive Retreat per year (currently the Summer Intensive) is considered the “annual meeting” of the Teachers’ Council in which all Dharma Teachers and Practice Leaders are encouraged to attend so that, at least once per year, all of those comprising the Fourth and Secret Level of the Mandala are available each to the other in order to discuss the collective enterprise as well as to resolve issues and establish priorities.  The fundamental purpose of the Teachers Council is to maintain the purity and integrity of the teachings and to ensure the continuity of the Lineages of the Dzogchen Mandala in a manner that infuses the entire Mandala continuously in an ever-deepening manner.

Note: It is the individuals at the third level  – the Lineage Students  -- and the fourth level – Teachers/Yogis (below) – that comprise the core Sangha of the Dzogchen Mandala.  It is these two groups who are generally informed and largely involved in major developments within the Mandala.  This is accomplished directly in discussions during the regular Teachers’ Council sessions.  The Lineage Students also convene “in council” during each of the special invitational retreats and at other retreats when appropriate.  The Teachers/Yogis are always in touch, in collegial and friendly ways, throughout the year.  In the same manner, it is expected that the Lineage Students also similarly engage among themselves in the samaya spirit of sacred friendship and mutual support and encouragement.

Those individuals who wish to fully commit themselves to the Dharma by immersing themselves in the Lineage of the Dzogchen Mandala may engage in extended retreat and training programs suitable to their individual nature and aspiration.  During the autumn of every year, a one hundred day retreat is offered at Dzogchen Osel Ling.  The retreat is monastic – all retreatants take monastic vows either for the duration of each retreat period or on a continuing basis as appropriate to each individual.

Anyone may request permission of Lama Surya Das and his associate teachers to engage in such intensive programs without regard to their student status in respect to the Dzogchen Mandala. Those who gain permission, however, are considered to be Lineage Students and encouraged to participate fully in that program.  

These traditional one hundred day Dzogchen retreats consist of a cycle, which in essence repeats itself every four years.  The full cycle of four retreats covers the teachings and practices of Sutrayana, Vajrayana, and Dzogchen.  In the first year of the cycle, the foundational practices (ngöndro) are emphasized according to the Dzogchen View and Meditation.  During the second year, retreat teachings focus on Shamatha, Vipassana and Sem-Dzin (meditation tips and pointers techniques) as well as Lama, Yidam and Khandro sadhanas.  The third year includes major emphasis on the Six Yogas of Naropa, Mahamudra, and trul khor practices. The fourth year of each cycle provides intensive study and practice of Rushen, Trekchod and Togal, Dzogchen samaya (rivets of the view) and Bok-den (enhancement).  Ideally individuals commit to attend at least one four year cycle, however, participation for some is necessarily intermittent or even limited to just one retreat. Some individuals commit to completing more than one cycle of retreats and to spending the greater amount of time between retreats in further study and practice.  Such a commitment and course is rigorous to be sure, but it is in this manner that the teachings of the Dzogchen Mandala will be preserved.

The Intensive Retreats, generally one to two weeks in length, are a fundamental expression of Dzogchen Center.  It is in the Intensive Retreats where everyone within the Mandala interacts; thus these five annual retreats function as a “floating” gompa or monastery.   It is at these retreats where all may access the Dzogchen teachings at the level most appropriate to each individual.  It is the Intensive Retreats that allow those new to the Mandala to share sacred practice space and experience its full dimension.  Conversely, the retreats ensure that those more experienced within the Mandala continuously and fully interact with even the newest practitioner, thus mitigating the elitism that often accompanies advanced practice in contemporary spiritual groups.  The current schedule of five seasonal intensive retreats held in different locations supports broad entry into the Mandala, allows frequent intensive retreat for those who seek deeper practice opportunities, and sustains a true international sangha.  Also, recording and transcribing the teaching sessions of each retreat are considered essential as a means of preserving and disseminating the teachings. 

A large number of program efforts exist due to the efforts of those who remain essentially outside the Mandala.  These are of such importance, however, that they must be considered as fully supporting Dzogchen Center.  These programs are highly varied.  They consist of publication of major books as well as video and audio work such as the Awakening Trilogy; the sponsorship of retreats, workshops, conferences, and lectures; liaison with teacher groups and other organizations; and many similar efforts.  These programs collectively bring the largest number of individuals to the Mandala since they reach such a large audience within the general population.  Although neither funded nor produced by the Dzogchen Foundation, they are of critical importance, as the Foundation would have to be a far larger, better-financed and fully staffed organization if it was to replace the resources brought to bear by those who sponsor and produce the external programs.

THE SUPPORT PILLARS AND DZOGCHEN CENTER

THE ESSENTIAL NATURE AND TEACHINGS OF THE DZOGCHEN MANDALA

The Dzogchen Mandala encompasses different degrees of commitment and variable emphases within the teachings and among practices.  However, it is important to note that each such level, or step, of commitment, teachings, and practices is transparent to and accessible by each of the other levels.

The teaching of the Dzogchen Mandala reflects the nature of Dzogchen, the “Natural Great Perfection,” the highest teaching of the Tibetan Tradition.  It directly introduces our inner Buddha, the inherent freedom and purity, the very perfection of being.  The practice of many of the greatest Tibetan masters of the recent century, Dzogchen has been proclaimed, in its directness and simplicity, as the quintessential teaching for our time. 

Traditionally, Dzogchen was transmitted only in a very restricted way.  However, although presented fully in the context of the Tibetan tradition, the Dzogchen Mandala is one of the few based in recognition of Dzogchen as a practice complete in itself.  Although the greatest number of supportive practices is drawn from the Mahayana and Vajrayana, they are not absolutely required for the practitioner to have a complete spiritual path sufficient to Awaken.  This is why the Mandala can be entered directly from any other (or no) spiritual path; why any other spiritual path can offer effective supportive practices; why one can be empowered as “teacher” without being invested as “lama.”  Ultimately, this is also why issues relating to the nature of the guru-student relationship are not important at the first and outer level; of secondary importance at the second and inner level; and, while of primary importance at the third and fourth levels, even then must be structured in a manner appropriate to the Western student and the nature of the teachings within the Mandala. 

The guiding philosophy of the Dzogchen Mandala then is one of openness, friendliness, and direct access-immediacy through practice and deepening commitment.  It is best stated by Lama Surya Das:  “Followers of the Dharma in the West are informed, engaged citizens.  The Dharma is integrated into daily life.  Our inner life and outer life are merged so that family life, the workplace, and relationships all have a place in the mandala of practice.  The Dzogchen View, Meditation, and Life Practice provide direct access to our true nature.  Our work is based on the understanding that all people are capable of awakening to the ‘Buddha within’ – the freedom and perfection of their own natural state, the very state realized by the Buddha.”

The Dzogchen Mandala can now be observed in its entirety.  All of the above illustrations were of the Mandala as viewed from above.   Now it is more practicable to envision it as it is viewed on the same plane or elevation as the observer.

THE DZOGCHEN MANDALA – ELEVATION VIEW

(Illustrations by kindness of Terry Conrad)