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366Pacific Worldturbed the system and drove it beyond its stability threshold quite literallyin-forms the system. This, in turn, allows new properties to emerge whichenable the system to process information previously exported as waste”(Perry, p. 240).51. On cognitive reorganization and anxiety reduction, see Perry, p. 238.52. Erich Jantsch, The Self-Organizing Universe (Oxford: Pergamon Press,1980), p. 284.53. Tart, p. 55.54. As R.D. Laing puts it, “The ordinary person is a shriveled, desiccatedfragment of what a person can be.” R.D. Laing, The Politics of Experience(New York: Ballantine Books, 1967), pp. 25–6.55. In the discussion below, identical Tibetan terms may appear somewhatdifferently due to the different transliteration styles of the authorsbeing quoted.56. For a comprehensive scholarly discussion of Dzogchen, see SamtenGyaltsen Karmay’s The Great Perfection (Dzogchen): A Philosophical andMeditative Teaching in Tibetan Buddhism (Leiden: E. J. Brill, 1988). Seealso David Germano, “Architecture and Absence in the Secret TantricHistory of the Great Perfection (rdzogs chen),” The Journal of the InternationalAssociation of Buddhist Studies 17/2 (Winter 1994): pp. 203–335.57. See Reynolds’ comments on Tucci, in Golden Letters, p. 220. The case forDzogchen’s origins being in the Indian Mahasiddha traditions is strengthenedif Anuyoga is considered part of Dzogchen, as Dargyay maintains.Eva K. Dargyay, The Rise of Esoteric Buddhism in Tibet (Delhi: MotilalBanarsidass, 1977), pp. 38–43.58. MañjuΩr∆mitra’s rDo la gser zhun (“Gold Refined from Ore”) is cited byReynolds as one of the primary indications of Yogåcåra influence onDzogchen. Reynolds, Golden Letters, pp. 205–6.59. Reynolds, Golden Letters, pp. 215, 205, and 220.60. The esteem accorded Dzogchen is by no means universal amongTibetan Buddhists. Some non-Nyingmapas (i.e., members of either theKagyupa, Sakyapa, or Gelugpa Schools) have been highly critical ofDzogchen, claiming that it is either not really Buddhism or that it is a covertform of Ch’an. Reynolds, Golden Letters, pp. 218, 220, and 263; see alsoGeoffrey Samuel, Civilized Shamans: Buddhism in Tibetan Societies (WashingtonDC: Smithsonian Institution Press, 1993), p. 463. On the other hand,some of Dzogchen’s greatest advocates have been non-Nyingmapas. SeeReynolds, Golden Letters, p. 280; Samuel, pp. 463–4.61. Non-Nyingma schools list four tantric paths: kriyåtantra, caryåtantra,yogatantra, and anuttarayogatantra.