rld: Longchempa. Novato, Calif.: Lotsawa, 1987. Miller, O. A sharing of breaths: An Eastern approach to illness and dying. The Quest, Autumn 1991 65-69. Mullin, Glen. Selected Works of the Dalai Lama III: Essence of Refined Gold. Ithica, N.Y.: Snow Lion Publications, 1985. Murphy, Michael, and Steve Donovan. The Physical and Psychological Effects of Meditation: A Review of Contemporary Meditation Research with a Comprehensive Bibliography (1931-1988). Big Sur, California: Esalen Institute, 1988. Naranjo, Claudio, and Robert Ornstein. On the Psychology of Meditation. New York: Viking Press, 1971. Norbu, Namkhai. Dzog Chen and Zen. Nevada City, Calif,: Blue Dolphin Publishing, 1986. Norbu, Namkhai. The Cycle of Day and Night: An Essential Tibetan Text on the Practice of Dzogchen. Barrytown, N.Y.: Station Hill Press, 1987. Owens, Glair Meyers. Zen and the Lady: Memoirs -- Personal and Transpersonal -- in a World in Transition. 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KNIGI PO DZOGCHEN YA ne uveren, chto ponimayu dzogchen v dostatochnoj stepeni, chtoby predstavit' skol'ko-nibud' avtoritetnyj spisok literatury po etoj teme. No ya hochu s osobym entuziazmom rekomendovat' bestseller Sog'yala Ringpoche "Tibetskaya kniga zhizni i smerti" (Sogyal Rinpoche. The Tibetan Book of Living and Dying, Harper San Francisco, 1992). CHtoby dat' vam nekotoroe predstavlenie ob etoj knige, kotoraya soderzhit sut' ucheniya dzogchen, ya predlagayu svoj referat, kotoryj byl napisan mnoyu dlya "Obzorov Instituta noeticheskih nauk". Na chto mozhno nadeyat'sya v otnoshenii etoj knigi? -- Proizvesti polnyj peresmotr togo, kak my smotrim na smert' i zabotimsya ob umiranii, a takzhe togo, kak my smotrim na zhizn' i zabotimsya o zhizni. Sog'yal Rinpoche |to naibolee znachitel'naya kniga iz teh, chto ya obozreval dlya chlenov Instituta noeticheskih nauk, no mne sleduet nachat' s neskol'kih predosterezhenij. Vo-pervyh, ona -- referat o smerti. Nekaya chast' vas mozhet ne zahotet' chitat' ob etom, i vash um najdet veskie prichiny dlya togo, chtoby perejti k chemu-nibud' drugomu. Est' stol'ko vazhnyh del, ne pravda li? No ona takzhe -- o kachestve vashej zhizni, potomu chto esli ne imet' delo so svoej smert'yu, to mozhno zhit' lish' chastichnoj zhizn'yu, ten'yu zhizni. Kak skazano v knige, "esli my vzglyanem na svoyu zhizn', to yasno uvidim, kak mnogo melkih del, tak nazyvaemyh "obyazannostej", zapolnyaet ee. Odin uchitel' nazyvaet eto "domovodstvom vo sne". My govorim, chto sobiraemsya zanimat'sya vazhnym, no nam nikogda ne hvataet vremeni. Dazhe dlya togo, chtoby prosto vstat' utrom, nuzhno tak mnogo sdelat': otkryt' okno, zastelit' postel', vzyat' polotence, pochistit' zuby, nakormit' koshku ili sobaku, pomyt' posudu, ostavshuyusya s vechera, obnaruzhit', chto konchilsya sahar ili kofe, pojti kupit' ih, prigotovit' zavtrak -- spisok beskonechen. Zatem nuzhno vybrat' odezhdu, pogladit' i nadet'. A kak zhe volosy, nado zhe prichesat'sya i privesti sebya v poryadok! My bespomoshchno sledim, kak nashi dni napolnyayutsya telefonnymi zvonkami i melkimi proektami so vsemi obyazannostyami, za vypolnenie kotoryh my otvetstvenny -- ili bezotvetstvenny?" Vo-vtoryh, ya ne mogu byt' vpolne ob®ektivnym v svyazi s etoj knigoj, potomu chto u menya est' sobstvennye strahi i problemy so smert'yu -- i s zhizn'yu tozhe. Kak i bol'shinstvo iz nas, ya pitayu teoreticheskij interes k smerti i k tomu, chto mozhet proizojti posle nee. Moj interes teoretichen v tom smysle, chto ya redko dumayu o smerti, privlekaya vse svoi sposobnosti i vozmozhnosti, osobenno emocii, ya dumayu tol'ko umom. Hotya ya znayu o luchshih vozmozhnostyah, ya, kak i bol'shinstvo iz nas, avtomaticheski dumayu o smerti kak o chem-to, chto sluchaetsya s drugimi i kak by ne sluchitsya so mnoj. Hotya ya redko razmyshlyayu o smerti, ya znayu, chto isklyuchenie kakoj-libo real'nosti -- v dannom sluchae real'nosti moej smerti i moej zhizni -- dorogo stoit. No ved' ya mogu otlozhit' razmyshlenie o smerti na kakoe-nibud' neopredelennoe budushchee, ne pravda li? YA planiroval napisat' obzor knigi Sog'yala Rinpoche v proshlye vyhodnye, no drugie, vazhnye (uslovno?) dela pomeshali etomu. Ladno, ya znayu o svoej tendencii avtomaticheski izbegat' vsego nepriyatnogo, tak chto postarayus' protivostoyat' ej. YA takzhe molyus' kazhdyj den', chtoby nechto vysshee, prisutstvuyushchee v nashej Vselennoj, nauchilo menya tomu, chto vazhno, dazhe esli ya etogo izbegayu. Mozhet, po sovpadeniyu, a mozhet byt', v otvet na moi molitvy, no v voskresen'e utrom u menya voznikli sil'nye boli v zhivote, i eto konchilos' pervoj v moej zhizni poezdkoj v otdelenie neotlozhnoj pomoshchi. Mne kazalos', chto u menya kishechnaya neprohodimost', trebuyushchaya hirurgicheskogo vmeshatel'stva. Hotya predpolagalos', chto ya pri etom vyzhivu, ya mog i umeret' pri operacii. Byl li ya gotov k svoej smerti? Sovershenno ne v takoj stepeni, kak mne by hotelos'. Vyyasnilos', chto bol' svyazana s dvizheniem pochechnogo kamnya; smert' opyat' okazalas' otlozhennoj na neopredelennoe budushchee. Horosho, spasibo Vselennoj za napominanie o tom, chto nado zhit' polnoj zhizn'yu, chto nado prodolzhat' rabotat' nad ponimaniem svoego glubinnogo uma i byt' gotovym k smerti. YA polagayu, chto neskol'ko chasov sil'noj boli -- ne slishkom bol'shaya cena za takoe horoshee napominanie. No nadeyus', chto smogu obojtis' bolee myagkimi napominaniyami v budushchem! Poslednee predosterezhenie. YA ne mogu byt' vpolne ob®ektivnym, kak prosto uchenyj, kotoryj izuchal sootvetstvuyushchie oblasti nauki i kotoryj mozhet dat' nepredvzyatyj obzor knigi. YA dejstvitel'no yavlyayus' uchenym, izuchavshim sootvetstvuyushchie oblasti, odnako, uslyshav desyat' let nazad lekciyu Sog'yala Rinpoche, ya stal regulyarno poseshchat' ego retrity, potomu chto to, chemu on uchit, i to, chto on voploshchaet soboj, po moemu mneniyu, vazhno dlya moego duhovnogo razvitiya (i dlya duhovnogo razvitiya drugih). Tak chto ya ne bespristrasten k knige i ee avtoru. S drugoj storony, nikto iz moih druzej nikogda ne podozreval, chto ya mogu stat' ch'im-nibud' bezdumnym posledovatelem. U menya bylo neskol'ko duhovnyh uchitelej, k kotorym ya pitayu ogromnoe uvazhenie, no ya podderzhivayu svoyu nezavisimost' mysli i ubezhdenij, poskol'ku schitayu eto vazhnym dlya toj roli, v kotoroj vizhu sebya, -- dlya svyazyvaniya duhovnyh tradicij i mira nauki. Tak chto ya mogu v svoem obzore byt' predubezhdennym, prichem takim obrazom, kotorogo ya ne soznayu, no bylo by bol'shim upushcheniem s moej storony ne privlech' vashego vnimaniya k "Tibetskoj knige zhizni i smerti". Sog'yal Rinpoche yavlyaetsya tem, kto v tibetskom buddizme nazyvaetsya tulku. Tulku -- eto sushchestvo, nastol'ko prosvetlennoe i razvitoe, chto v moment smerti, vmesto togo chtoby otpravit'sya za granicy nashih obydennyh mirov s ih stradaniem, v carstvo predel'nogo blazhenstva, on (ili ona) namerenno reshaet voplotit'sya zdes', chtoby prodolzhat' pomogat' drugim najti put' k prosvetleniyu. |tu ideyu o tulku pragmaticheskaya i nauchnaya chast' moego uma nazyvaet "fantastikoj" i "mifologiej", i mne ne slishkom uyutno s nej. YA ne mogu proverit' ee istinnost' ili lozhnost', i dlya bol'shinstva zapadnyh lyudej ona sozdaet grandioznye (i infantil'nye) fantazii o magicheskih sushchestvah, kotorye reshat za nih ih problemy. Na bolee realisticheskom urovne Sog'yal Rinpoche -- chelovek, kotorogo ya znayu i u kotorogo uchilsya, uchitel' tibetskogo buddizma, a imenno dzogchen, tradicii razvitiya glubinnoj vnimatel'nosti, vedushchej k okonchatel'nomu prosvetleniyu. YA malo chto mogu skazat' o prosvetlenii na osnove lichnogo opyta, no ya mogu skazat', chto Sog'yal Rinpoche -- eto chelovek ochen' intelligentnyj, znayushchij, ubezhdennyj i sostradayushchij. On pervym sdelal tibetskij buddizm dostupnym dlya zapadnyh lyudej. Nesmotrya na moyu nezavisimost' uchenogo, nesmotrya na moi psihologicheskie zashchity i soprotivleniya, ya mnogomu nauchilsya u nego, tak chto mogu skazat', chto "Tibetskaya kniga zhizni i smerti" -- odna iz naibolee znachitel'nyh opublikovannyh knig. Esli vy zhelaete luchshej smerti i, chto tak zhe vazhno, luchshej zhizni, to etu knigu trudno pereocenit'. Rassmotrim nekotorye iz ee razdelov. Bol'shinstvo chlenov Instituta noeticheskih nauk horosho soznayut, naskol'ko odnobokim yavlyaetsya razvitie nashej kul'tury s ee dominirovaniem materializma i scientizma v ushcherb gumanitarnomu duhu. Rinpoche vyrazhaet eto sleduyushchim obrazom: "Inogda ya dumayu, chto velichajshim dostizheniem sovremennoj kul'tury yavlyaetsya to, naskol'ko blestyashche ona prodaet sansaru (zhizn' v sostoyanii illyuzii) i ee pustye otvlecheniya. Sovremennoe obshchestvo, kazhetsya, pochitaet vse veshchi, kotorye uvodyat ot istiny, delaet trudnoj zhizn' radi istiny, otvrashchaet lyudej dazhe ot mysli, chto istina sushchestvuet. Podumat' tol'ko, chto vse eto ishodit ot civilizacii, utverzhdayushchej, chto ona pochitaet zhizn'! V dejstvitel'nosti zhe ona lishaet zhizn' kakogo by to ni bylo real'nogo znacheniya. Ona bez konca govorit o tom, chto delaet lyudej "schastlivymi", no v dejstvitel'nosti zhe prepyatstvuet im najti puti k istochniku real'noj radosti". Davajte teper' bolee konkretno posmotrim na smert'. V kosmologii tibetskogo buddizma moment smerti -- eto to, chto my mogli by nazvat' "vysshej vozmozhnost'yu prodvizheniya". Obychno my otozhdestvlyaem svoe soznanie s telom, kotoroe oformlyaet i ogranichivaet ego. Kogda telo i mozg razrushayutsya i soznanie prohodit cherez razlichnye stadii osvobozhdeniya ot tela (detal'no obsuzhdaemye v knige), ustremlennosti soznaniya mogut okazat' gorazdo bol'shee vliyanie na vashe dvizhenie k osvobozhdeniyu ili/i luchshemu novomu voploshcheniyu, chem podobnye dejstviya v obydennoj zhizni. Vot chto takoe "vysshaya vozmozhnost' prodvizheniya". Tochno tak zhe neumelye, neprisposoblennye dejstviya mogut uhudshit' polozhenie. Poetomu kniga predlagaet vazhnye prakticheskie, ravno kak i duhovnye, esli mozhno ih razlichit', sovety, kak gotovit'sya k smerti, pomogat' gotovit'sya drugim i dejstvovat' vo vremya processa umiraniya. "Tibetskaya kniga zhizni i smerti" gorazdo bolee praktichna i polezna, chem staraya klassicheskaya "Tibetskaya kniga mertvyh", i ne nuzhno byt' buddistom, chtoby poluchit' pol'zu ot ee sovetov. Slovo smert' v zaglavii sil'no privlekaet (a takzhe i ottalkivaet) nashe vnimanie, i obraz nashej zhizni okazyvaet ogromnoe vliyanie na to, kak my umiraem i chto proishodit potom. Luchshaya podgotovka k smerti -- stanovit'sya vse bolee prosvetlennym v etoj zhizni. Sog'yal Rinpoche prosto porazhaet menya tem, kak prekrasno on koncentriruet v knige sut' svoego ucheniya o tom, kak na protyazhenii mnogih let opoznavat' sushchnost' uma, rigpa, i zhit' v nej. Kak by my ni nazyvali sebya -- buddistami, hristianami, agnostikami i tak dalee, -- sushchestvuet duhovnaya real'nost', yavlyayushchayasya nashim obshchim naslediem, prosto v silu togo, chto my -- lyudi. Kak zdorovo bylo by imet' podderzhku v obnaruzhenii nashej istinnoj prirody! "Nesmotrya na massovoe i pochti vsepronikayushchee otricanie sushchestvovaniya prirody uma, my vse zhe inogda poluchaem probleski ee ponimaniya... YA polagayu, chto inogda my pochti ponimaem eti probleski, no sovremennaya kul'tura ne daet nam konteksta ili sistemy, v kotoryh ih mozhno bylo by postigat' dal'she. Sovremennaya kul'tura, huzhe togo, ne tol'ko ne pooshchryaet nas k bolee glubokomu issledovaniyu etih probleskov i obnaruzheniyu togo, otkuda oni ishodyat, no kak yavnym, tak i skrytym obrazom rekomenduet nam isklyuchat' ih iz nashego opyta. My znaem, chto nikto ne vosprimet nas vser'ez, esli my popytaemsya imi podelit'sya. Oni mogut ispugat' nas, my mozhem dazhe podumat', chto shodim s uma. Tak chto my ignoriruem to, chto v dejstvitel'nosti moglo by stat' naibolee mnogoobeshchayushchimi perezhivaniyami v nashej zhizni, esli by tol'ko my ih ponimali. |to samyj temnyj i naibolee razrushitel'nyj aspekt sovremennoj civilizacii -- podavlenie eyu togo, chem my dejstvitel'no yavlyaemsya, i nevezhestvo v etom voprose". Vovse neobyazatel'no prinimat' v etoj knige vse. YA prinimayu ne vse. No ona obrashchaetsya k chemu-to glubinnomu v nashej prirode i daet etomu podderzhku. Nelegko obobshchit' soderzhanie "Tibetskoj knigi zhizni i smerti". Ona soderzhit slishkom mnogoe, naprimer, myagkie, no glubokie instrukcii po meditacii dzogchen, i serdce moe otzyvaetsya na mnogoe v etoj knige, mnogoe v nej ya hotel by ponimat' i praktikovat', dazhe esli eshche ne umeyu. YA mogu lish' predlozhit' vam eshche neskol'ko otryvkov. Razmyshlyaya o social'nyh i planetarnyh posledstviyah nashego otricaniya smerti, Sog'yal Rinpoche pishet: "Mne vspominaetsya, chto govoril odin tibetskij Uchitel': "Lyudi chasto pozvolyayut sebe nepochtitel'no otnosit'sya k smerti, dumaya: "Nu ladno, smert' prihodit k kazhdomu. CHego o nej zabotit'sya, ona -- normal'noe sobytie". |to prekrasnaya teoriya do teh por, poka chelovek ne nachinaet umirat'". Odni lyudi rassmatrivayut smert' kak nechto takoe, ot chego nuzhno skoree ubezhat', drugie -- kak nechto takoe, chto samo o sebe pozabotitsya. Kak daleki i te i drugie ot ponimaniya ee dejstvitel'nogo znacheniya! Vse velikie tradicii mira, v tom chisle, razumeetsya, i hristianstvo, yasno govoryat nam, chto smert' -- eto eshche ne konec. Vse oni govoryat o eshche kakoj-to zhizni, nadelyayushchej tu zhizn', kotoruyu my sejchas imeem, svyashchennym smyslom. No, nesmotrya na eti ucheniya, sovremennaya zhizn' predstavlyaet soboj v znachitel'noj stepeni duhovnuyu pustynyu, v kotoroj bol'shinstvo lyudej voobrazhayut, chto vse ogranichivaetsya etoj zhizn'yu. Bez dejstvitel'noj very v to, chto budet potom, bol'shinstvo lyudej zhivut lishennymi kakogo by to ni bylo okonchatel'nogo smysla. YA prishel k vyvodu, chto pagubnoe dejstvie otricaniya smerti daleko vyhodit za predely individa; ono vozdejstvuet na vsyu planetu. Real'no polagaya, chto eta zhizn' edinstvennaya, sovremennye lyudi ne vidyat perspektivy, tak chto nichto ne meshaet im grabit' planetu radi siyuminutnyh celej i egoisticheskogo udovletvoreniya, chto mozhet okazat'sya gibel'nym dlya budushchego". |ta kniga daet zamechatel'nuyu vozmozhnost' vzglyanut' na cheloveka, kotoryj gotovilsya stat' duhovnym uchitelem v kul'ture, naskvoz' pronizannoj duhovnost'yu, kul'ture, kotoraya sejchas nahoditsya v opasnosti. YA zakonchu etot obzor citatoj iz nachala pervoj glavy, opisyvayushchej pervuyu vstrechu Sog'yala Rinpoche so smert'yu: "Moya pervaya vstrecha so smert'yu sostoyalas', kogda mne bylo okolo semi let. My gotovilis' pokinut' Zapadnoe nagor'e i perebrat'sya v Central'nyj Tibet. Samten, horoshij monah, byl odnim iz lichnyh sluzhitelej moego uchitelya. U nego bylo blestyashchee krugloe lico, vsegda gotovoe rasplyt'sya v ulybke. V monastyre ego vse lyubili za dobryj nrav. On vsegda byl dobr ko mne. Kogda vecherom my s druz'yami igrali, podrazhaya utrennim sluzhbam, besedam i poucheniyam uchitelya, Samten nikogda ne otkazyval mne v pros'be dat' odezhdu, v kotoruyu byl odet uchitel'. I vot vnezapno Samten zabolel, i bylo ponyatno, chto on ne budet bol'she zhit'. Nam prishlos' otlozhit' ot®ezd. YA nikogda ne zabudu dve nedeli, kotorye posledovali za etim. Udushlivyj zapah smerti oblakom visel nad vsemi, i kazhdyj raz, kogda ya vspominayu to vremya, etot zapah presleduet menya. Monastyr' byl nasyshchen intensivnym prisutstviem smerti. Odnako ono ne bylo boleznennym ili pugayushchim. Ryadom s uchitelem smert' Samtena obretala osoboe znachenie, ona stanovilas' urokom dlya vseh nas. Samten lezhal na krovati u okna v malen'kom zale v dome uchitelya. YA znal, chto on umiraet. Vremya ot vremeni ya prihodil i sidel s nim. On ne govoril, no menya porazhali peremeny v ego lice, kotoroe teper' bylo takim hudym i izmozhdennym. YA ponimal, chto on skoro ostavit nas i my nikogda bol'she ego ne uvidim. Mne bylo pechal'no i odinoko. Smert' Samtena ne byla legkoj. Ego zatrudnennoe dyhanie presledovalo nas povsyudu v tishine monastyrya, i my chuvstvovali zapah ego razlagayushchegosya tela. Vse sosredotochilos' na Samtene. Odnako, hotya v ego dlitel'nom umiranii bylo mnogo stradaniya, my vse chuvstvovali, chto v glubine on perezhivaet pokoj i uverennost'. Snachala ya ne mog etogo ob®yasnit', no potom ponyal, otkuda eto ishodilo: iz ego very i ego ucheniya, ot blizosti uchitelya. Hotya mne bylo grustno, ya znal, chto raz uchitel' zdes', vse budet v poryadke, potomu chto on pomozhet osvobozhdeniyu Samtena. Pozzhe ya uznal, chto kazhdyj uchenik mechtaet o schast'e umeret' vozle uchitelya i byt' provedennym im cherez smert'. ZHam'yan Kentce tiho provodil Samtena cherez vse stadii processa umiraniya. YA byl izumlen tochnost'yu znanij uchitelya, ego uverennost'yu i spokojstviem. V prisutstvii uchitelya dazhe samyj bespokojnyj chelovek mog obresti mir. ZHam'yan Kentce pokazyval nam besstrashie pered smert'yu. Ne to chtoby on otnosilsya k nej legkomyslenno, on chasto govoril nam, chto boitsya ee, i predosteregal ot naivnosti i samodovol'stva. Menya zavorozhil vopros, chto zhe pozvolyalo uchitelyu vstretit' smert' odnovremenno gor'ko i svetlo, s praktichnoj i v to zhe vremya misticheskoj zabotoj. YA byl potryasen smert'yu Samtena. |to bylo moej pervoj vstrechej s moshchnoj siloj tradicii, chast'yu kotoroj ya stanovilsya, i ya nachal ponimat' celi duhovnoj praktiki. Praktika dala Samtenu prinyatie smerti, ravno kak i yasnoe ponimanie, chto stradanie i smert' mogut byt' chast'yu glubokogo, estestvennogo processa ochishcheniya. Praktika dala moemu uchitelyu polnoe znanie togo, chto takoe smert', i umenie tochno provodit' lyudej cherez nee". CHetyre kassety s zapis'yu otryvkov iz "Tibetskoj knigi zhizni i smerti" mozhno priobresti v Audio Literature, San Francisco. YA mogu takzhe porekomendovat' neskol'ko knig o dzogchen: Chogyam, Nagpa. Journey into Vastness: A Handbook of Tibetan Meditation Techniques. Longmead, Shaitsbury, Dorset: Element Books, 1988. Lipman, Kennard, and Merrill Peterson. You Are the Eyes of the World: Longchenpa. Novato, Calif.; Lotsawa, 1987. Norbu, Namkhai. The Crystal and the Way of Light: Sutra, Tantra and Dzogchen. New York: Routledge & Kegan Paul, 1986. Norbu, Namkhai. The Cycle of Day and Night: An Essential Tibetan Text on the Practice of Dzogchen. Barrytown, N.Y.: Station Hill Press, 1987. Rangdrol, Tsele Natsok (translated by Erik Perna Kunsang). The Mirror of Mindfulness: The Cycle of the Four Bardos. Boston: Shambhala Publications, 1989. Reynolds, John (trans.). Self-Liberation Through Seeing with Naked Awareness. Barrytown, N.Y.: Station Hill Press, 1989. Sogyal Rinpoche. Dzogchen and Padmasambhava. Berkeley: Rigpa Fellowship, 1989. on Hill Press, 1989. Sogyal Rinpoche. Dzogchen and Padmasambhava. Berkeley: Rigpa Fellowship, 1989. ====================================================================