Rigpa, the original nature of the mind, is a state of our consciousness that is more fundamental than any thought or emotion we know, even more fundamental than the unconscious aspects of our mind where all our habits live. Dzogchen teaches that rigpa is the primordial basis of the mind, because it is always present in all of us. It exists before the ego and all our mental conditioning developed. When we are able to experience it, in that moment we are enlightened.
On the other hand, it’s not like we become someone else. We simply return to the primal basis of our own consciousness. This encourages us to understand enlightenment not as becoming something sublime, but as returning to who we really are—our original nature.
Sometimes the term awakening or enlightenment needs to be interpreted in context, as the meaning can vary from tradition to tradition and from individual to individual. There is a saying
If you meditate on Dzogchen in the morning, you will be enlightened in the morning.
If you meditate in Dzogchen in the evening, you will be enlightened in the evening.
This claims that awakening or enlightenment can happen instantly, which sounds improbable or illogical. According to Dzogchen, the logic behind the saying is that enlightenment is about reconnecting with the state of who we really are; therefore, such a spontaneous awakening is indeed possible.
In contrast, many other Buddhist teachings may teach that enlightenment is some kind of achievement where the mind is elevated to a sublime state rather than returning to its original nature. In this case, enlightenment is the result of a long process, the effect of a cause.
So the idea of enlightenment has no timeless, standard definition that everyone agrees on. This has been true even within Buddhist traditions throughout history. If we define enlightenment too precisely, it tends to become dogmatic: we create an “enlightenment scale” in our heads and try to squeeze every experience into it. If the experience doesn’t fit, we say it’s not enlightenment, and if it fits, we say it does. This can lead to sectarianism, where we believe that only those of our tradition can become enlightened, and we easily dismiss the profound experiences of people from different traditions. We think we have the right balance and no one else does.
Not only that, but it can also be a personal obstacle because we may not appreciate our own deep spiritual experiences. In our opinion, they do not fit into some lofty, mental category of enlightenment. This in no way encourages us to take enlightenment lightly or to easily claim to others that we have had an enlightenment experience. On the other hand, we often encounter powerful and profound experiences that we do not always classify as spiritual experiences, such as rigpa, awakening, or satori. But these experiences can be moments of contact with transcendence and should be treasured.
From time to time we step out of the pigeonhole of our normal state of consciousness to witness something bigger than ourselves, where we feel like we are a part of something truly indescribable. The experience comes with feelings of awe and deep emotion.
From time to time we step out of the pigeonhole of our normal state of consciousness to witness something bigger than ourselves, where we feel like we are a part of something truly indescribable.
This is not exclusively the domain of religion. Even self-professed secular people talk about having such experiences, which are sometimes called “spiritual.” These experiences are sometimes triggered by being in nature, they can happen spontaneously, or they can even come from suffering. They can have a positive impact on the rest of a person’s life.
The three properties
Although it is possible to fall into rigpa in the most direct and direct way, without relying on techniques, Dzogchen offers a form that can greatly facilitate falling into this state. It is called the Three Properties (in Tibetan, Me and our amount): immovable body, immovable senses and immovable nature of mind. This is one of the most comfortable forms of meditation among the others. The analogies used for the three properties are:
The immovable body is like Mount Meru;
Immovable senses are like stars reflected in a lake;
The immovable nature of the mind is like the cloudless sky.
Immovable Body
The first immovable body. An immovable body means that you are sitting in the meditative posture described in the previous chapter. Simply relax in this posture without moving until the meditation session is over. When you move, it can change and interrupt the favorable posture that was designed to create an energetic vessel in your being that allows you to move into awareness. The power of this posture is supported by Tantric Buddhist science. A famous saying goes like this:
If the body is straight, the channels are straight.
If the channels are straight, then a prana straight.
If the prana is straight, then the mind is flexible.
Tantric Buddhism sometimes uses the analogy that the body is like a city, the channels are like roads, the prana (life force) is like a horse, and the mind is the rider. This shows that these psychobiological elements are in a symbiotic relationship, so that one element can affect the others.
We see this in everyday life as we become more aware of our bodies and minds. Sitting in a certain posture changes our mood and even our experience of ourselves. The people around you also feel the power of your presence.
The meditation posture is a well-proven, perfect psychobiological environment where we can easily fall into the rigpa. Therefore, relaxing in it without wavering for a certain period of time will help you experience rigpa and stay in that state effortlessly.
The simile of Mount Meru, considered the queen of all mountains, represents dignity, tranquility and a sense of steadfastness. In the collective imagination, mountains usually represent these qualities. Recalling this analogy can help people feel the energetic qualities of posture, such as stillness and groundedness.
Unmoved senses
The second immovable is the immovable senses, which are often described as the stars and the moon reflected in a lake. It indicates that the senses are not shut down, but completely relaxed and free, allowing everything to appear clearly through the doors of the senses.
This allows you to feel like you’re in a spacious, open mind where all experiences and stimuli—sight, sound, touch, taste, and smell—are welcome. Without judging or labeling them, and without holding on to them, you let them arise and disappear on their own.
In Dzogchen meditation, we are sometimes encouraged to open our eyes, but not to move them too much. The purpose of this is to be in an open, spacious awareness, not to narrow the concentration to a specific object, not to draw attention inward and block the senses. This sitting posture is actually the opposite of sensory deprivation. However, moving your eyes leads to a wavering of awareness. So even if your eyes are open, it’s important to keep them still.
In the modern world, many people meditate with their eyes closed. I feel like you can meditate in rigpa with your eyes closed as long as you don’t obstruct your senses – you can still hear sounds and feel sensations. The point is not just whether we physically keep our eyes open or not; it’s about leaving the senses open. Then, when sensory stimuli arise, simply don’t follow them. Allow them to emerge freely without trying to avoid or interact with them.
It’s important not to get too attached to these techniques. These are helpful tips that you can use. You can meditate perfectly without being too rigid about them. So . . . Calm down!
The immovable nature of the mind
The third immovable is the immovable nature of the mind. An analogy for this is a cloudless sky. A cloudless sky indicates that consciousness is spacious, open, fully present, alert, and not bombarded by ordinary thoughts and emotions.
If we sit in these postures with our senses fully open and do not attend to our experiences as we receive them, we can naturally fall into rigpa. This experience has two qualities: stability and clarity. The first, stability, means that the mind no longer wanders. He is fully present with a sense of peace and tranquility. Clarity means that one’s consciousness is more than still; it is also wide open, it experiences sensory phenomena.
In this context, Dzogchen masters often ask us to focus on purity rather than calmness and stability. They argue that spending too much time on stability and stillness does not lead to authentic awakening. Not only that, our meditation can fall into a cozy, unconscious state of mind, which can also be considered ordinary meditation. Attention to purity can lead to a powerful spiritual awakening, including creativity, insight, and love. In other words, our consciousness expands.
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From Releasing the knot of the Mind © 2026 by Anam Thubten. Reprinted by arrangement with Shambhala Publications, Inc. Boulder, CO. www.shambhala.com
