As an outsider to Theravada-derived practice, it’s questionable for me to express doubts about it. However, I’ve had serious reservations for a decade or more, as I’ve occasionally written. Due to both ignorance and wanting to avoid sectarianism, I’ve avoided being too explicit.
I suspect this seems like it is evading your question, but I'm not sure I understand what your question is. Re some of the points in your posts: - Vajrayana does not aim to nullify the self - Tantra aims to heighten meaning - Dzogchen aims to allow meanings to be as-they-are
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Let me see if I can clarify. How do you see the phenomenological experience that results from Dzogchen practice as interacting with meaning-making activity? Does that make sense?
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This is difficult because I'm really not qualified to say anything about Dzogchen. Also any discussion of Dzogchen has to be highly personalized and I don't know you at all. Please discount accordingly. I'll try anyway >
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in 100 years; Dzogchen will probably be extinct.