There is nothing particularly Dzogchen about any of this apart from the citation of Tulku Orgyen's statement.
But as I understand the intent behind this book, it is quite early and is deliberately geared toward an audience that has no knowledge at all of what Dzogchen is or might be, and is therefore intentionally ecumenical.
In reality, there is no relationship between the concept of original sin and karma.
Barney Fife wrote:
Quotes from "Essence of Mind: An Approach to Dzogchen" by Jes Bertelsen:
"There are many types of continuous exercises. They could be divided into two large main categories. One type is a kind of preparation for meditation: channeling exercises, circulation exercises, and the use of symbolic images (channeling and circulation exercises such as the pineal-hara or yin-yang-breathing described in Presence Meditation, symbols such as a flower or a candle or a yantra in a chakra). The second type is the quintessence of prayer, centered in the heart in the form of a mantra (such as Jesus Christ; Kyrie eleison, Kriste eleison; La illah il allah; Namo amida butsu)
(Kindle location 1122; p. 87)
"The other main reason that these continuous exercises are necessary is our dim Precambrian lethargy, with regard to achieving greater wakefulness. In the West, this feature has been accurately described as original sin. In the East it is called negative karma. These terms indicate that the sluggishness reaches beyond the personal and deeply into our collective hereditary backgrounds. It is a feature that is embedded in evolution itself, in our genes, in the collective unconscious."
(Kindle Location 1026-130; p.80).
"It is self-evidently true that the great enlightened ones on this earth eliminate original sin and negative karma. But it is just as self-evident-- and we all see this, every day in the media-- that this does not help in the least unless each of us as individuals help the process along, with psychotherapy, ethics, prayer, meditation, and continuous exercises.
Even though this earth has seen a long line of radiant, enlightened teachers (Rumi, Krishna, Buddha, Christ, Francis, Rabia, Meera, Yeshe Tsogyel, Teresa, etc.), and even though each of them, according to their individual capacity and caliber, takes on original sin and purifies it for all the rest of us, this does not help one bit unless each individual lends a hand, too. Frankly, the world has not become a better place, and people have not improved, since the Buddha and the Christ. Rather the opposite-- when seen from the ordinary levels of consciousness.
Even though there are one billion Christians on the planet, and Christ has accepted the total load of original sin for all these one billion Christians, it doesn't work. It is only when the individual does his share of the work (psychotherapy, prayer, ethical behavior, meditation, and continuous exercises) that it turns out, again and again, that at the right moment, when the mystery opens, the enlightened consciousness has already purified the negative karma and has taken and forgiven the original sin. But this divine function can only unfold when the individual human being has prepared himself or herself through existential transformation.
The old teachers bear witness to the divine power of enlightened consciousness to eliminate original sin and negative karma for oneself and others.
Master Eckhart speaks in the West:
"Indeed, you might well turn away quickly and in a short time from all sins, so strongly and with such true revulsion, and turn so strongly to God that, though you had committed all the sins that ever were or shall be since Adam's time, they would all be forgiven you, together with the punishment for them...."
Master Tulku Urgyen speaks in the East:
"One moment in the purest rigpa can eliminate the accumulation of negative karma from a whole lifetime, or even from several lifetimes.""
(Kindle Locations 1046-1064; p.81-82)
"Up to this point in the book, the description of the spiritual developmental process all the way to the process of enlightenment has been kept within the context of one lifetime, namely the present one. And-- as it is emphasized for instance in both Christian and Tibetan mysticism-- experience does show that it is possible for a person to realize the enlightenment process in one lifetime. However, Indian spiritual traditions (such as Vedanta, Jainism, Mahayana), among others, maintain that the process of spiritual enlightenment usually extends over several lifetimes, and that it is embedded in a more impersonal overarching developmental continuum. This development includes the process of the self through the progressive karma, as well as the collective karmic process at the level of joint consciousness."
(Kindle Location 1368-1374; p.106)
Would anyone be kind enough to offer some incisive Dzogchen commentary on the above passages of Jes Bertelsen's teachings? Possibly Malcolm, or someone with knowledge of the Dzogchen teachings? Thanks!