It is indeed possible to engage authentically in Dzogchen practice without withdrawing into a long, isolated retreat, even though traditional presentations often extol the power of solitude. The crucial point is not the external setting but the recognition and sustained familiarity with rigpa, the nature of mind. Once this recognition has been introduced by a qualified teacher, the field of practice is understood to be whatever arises—work, family life, conversations, and even emotional turbulence. In this light, retreat is regarded as a powerful support that reduces distraction, but not as an absolute prerequisite for genuine realization.

Classical instructions and later commentarial traditions emphasize that Dzogchen is ultimately beyond place and circumstance, since pure awareness is present in every moment and situation. Many teachings explicitly describe methods for maintaining recognition while walking, eating, speaking, or engaging in ordinary tasks, highlighting that “non-meditation” can unfold in the midst of daily life. Short or urban retreats, regular practice sessions, and ongoing contact with a teacher can all serve as valid frameworks for deepening this continuity. The emphasis falls on integrating the view so thoroughly that no special environment is required for practice to be alive.

At the same time, the tradition does not dismiss the value of more secluded practice. Solitary retreat is praised because it can greatly intensify familiarization with rigpa and minimize the pull of habitual distractions. Some advanced methods—especially certain forms of tögal and related practices—are often associated with more controlled conditions, including seclusion and other specific requirements set by the teacher. These are usually not undertaken casually in the flow of ordinary life, but approached under close guidance when the practitioner is ready.

Across these perspectives, a coherent picture emerges: transmission and guidance from an authentic master are indispensable, whereas physical isolation is conditional and situational. Preliminary practices, a solid grounding in the view, and periodic reinforcement through teachings or shorter retreats can all support the capacity to recognize and sustain rigpa amid everyday circumstances. In this way, the responsibilities, relationships, and challenges of ordinary life themselves become the very arena in which the Great Perfection is revealed and stabilized.