Fall 2013 Shamatha And The Bodhisattva Way Of Life

Today is the last day of the cycle of the Shamatha without a sign. Before the morning meditation, Alan reads instructions from Penchen Rinpoche, where he explains that whenever thoughts arise, when their nature is observed, they naturally disappear and a clear vacuity arises. So the technique to disperse the thoughts is to simply observe their nature (meaning: mental phenomena occurring in the space of the mind) when they arise. The goal is to view the mind as mind and to not mistake the appearances of mental phenomena for anything else; view thoughts as thoughts, mental events as mental events. By doing so, we disempower them and stop being victims of our thoughts (and other mental events). We need to become scientists of our minds: observe them, examine them, understand them. By doing so, we can realize both the empty nature of the mind and its luminosity. Both is stability and movement. Both the awareness and the space of the mind. Meditation stars at: 24:10

The session continues with the practice of Tong Len. Before the meditation, Dr. Wallace talks about related issues, such as the meaning of intent to other people with compassion and loving-kindness; does it affect the people we attend to? After the guided meditation, Dr. Wallace addresses on the topic of compassion. In Psychology, compassion is regarded as an emotion, whereas in Buddhism it is an aspiration. He explains the difference between compassion and empathetic sadness. The question is raised on what comes from empathetic sadness: a) more sadness and despair, b) punishment/malice, or c) compassion. It is emphasized that compassion is an aspiration venturing into the realm of possibilities. A sign that the cultivation of compassion is working is when any impulse for cruelty is subsiding. Finally, a nice anecdote taking place in the surroundings of Dharamsala. Meditation starts at: 27:26 min

Dr. Wallace continues with the text from Panchen Lozang Chokyi Gyaltsen. He explains that the movement of awareness is caused by grasping. The object of mindfulness in this practice (awareness of awareness) is the cognisance and luminosity of awareness. Two ways are explained to "deal" with thoughts coming up: a) cut them off immediately, and b) just let them be, without grasping. Three metaphors are given for these two methods. After the guided meditation, Dr. Wallace goes into a question concerning two quotes from respectively Tsongkhapa and Padmasambhava. Meditation starts at: 20:04

The classic, developmental approach is to alternate between ultimate and conventional bodhicitta. It is so important to balance the cultivation of ultimate truth with development of the heart. Another approach is to develop Shamatha, Vippassana, Trekcho (break through) and Togal (crossover). Where is the balance? If you realise rigpa- ultimate bodhicitta, then relative bodhicitta arises spontaneously. Alan then talks on the classical approach to the realisation of emptiness and contrasts this with realising rigpa first before realising emptiness: like being in a dream and developing shamatha, vippassana and then post meditation seeing all appearances as dream like. Then you get pointing out instructions and realise that you are not even conventionally located there. Now viewing that dream from the perspective of one who is awake. But it can happen that there is a breakthrough right there, without a step by step sequence, in an instant. Like becoming lucid in a dream, realise rigpa and by the power of that, s

Alan introduces a complementary approach to this practice, which is an ingenious integration between settling the mind in its natural state and shamatha without a sign. The root text is Panchen Losang Chokyi Gyaltsen's union of the Gelugpa and Kagyu traditions of mahamudra. This is a wonderful approach specific to tradition, but if it does not fit you then that is no problem. Of the two approaches, 1) seeking to meditate on the basis of the view and 2) seeking the view on the basis of meditation, this accords with the latter. The technique starts on a comfortable cushion, adopting the seven point vairochana posture and with the nine fold breathing clearing out stale vital energies. Then clearly distinguish between the radiant purity of awareness and its defilements and with a pristinely virtuous mind take refuge, generate bodhicitta and meditate on the profound path of guru yoga. After making supplication rest in unwavering meditative equipoise. Meditation starts at: 28:45

Alan goes straight into the meditation practice. Alan states that 'settling the mind in its natural state' and 'Shamatha without a sign' are notorious for catalysing karma. Alan defines 'nyam' and obstacles. Alan states Dudjom Lingpa's two approaches to nyam arising - to reify or to not grasp, and to use whatever understanding you have of emptiness. Alan then gives commentary to the line in Atisha's text 'Between sessions act as illusory being'. Alan talks on the impure and the pure illusory bodies. He then goes on to discuss Vajrayana practices of stage of generation and completion - the developmental approach, and the Dzogchen approach. One says you have Buddha nature, the other you are Buddha nature. Alan describes what to rely on in your practice (what to take refuge in). In between sessions act as if you are in a lucid dream. Dzogchen approach 'all things appear, but are non-existent'. This is a dream. A radical shift in perspective. Meditation starts at: 00:31

Alan goes straight into the practice. He reads Padmasambhava's instructions direct from text with a little commentary. Alan gives Padmasambhava's concluding paragraph, 'summing it up'. He explains that next the text goes directly into Vipassana, dream yoga and Dzogchen (not discussed in this session). He reiterates the importance of Shamatha as a foundation to give stability to 'breakthrough' experiences one may have when receiving teachings from great masters. Question re: the use of the eye mask for this practice. Question re: inverting the mind back, as described in the 3rd Mindfulness - absence of mindfulness, in being similar to this practice. Alan discusses how he submitted notes on 'the illusions of knowledge in the mind sciences' to a particular editor (not named), showing there is no compelling evidence at all of the materialistic equations of mind with brain, or compelling reason. An unfavourable response to it being published was received. Meditation starts at: 00:34

“The essential nature of the path is resting in the substrate” the ultimate substrate: the union of ultimate nature of reality (dharmata) and ultimate nature of the mind (citta). Vajra Essence – Previously the intellect distinguished outer and inner and grasped to it as being distinct. Now settle into a nonconceptual state. Discussion of Yogini Sera Khandro and her description of the four kinds of open presence. No benefit to sitting in open presence if don’t have the type of realizations described. Meditation starts at: 0:00

From Padmasambava – Natural Liberation Place your mind in its natural state. Alternate between observing who is concentrating inwardly and who is releasing. What is the very agent that releases the mind and concentrates the mind? Steadily observe yourself, and then release again. Question Eventually the relaxation and concentration move together, what do you do when it’s time to relax and you are already at your most relaxed? With the oscillation you are developing greater clarity and greater relaxation. When reach the point that this is as sharp as I can get and as relaxed, then stop the oscillation for the session. Meditation starts at: 9:05

Alan continues "taking off another layer" and assisting us to overcome our addiction to doing and trying in this meditation. He gives an analogy of a car in neutral gear. Not going forward or backward but knowing it is running. After the meditation talks about the difference between the Dzogchen meditation and Shamatha Without a Sign. Moving to the text we examine the seven qualities of our own Rigpa, before moving on to Padmasambhava's parable. This gives us an opportunity to consider a convergence between Buddhism and other contemplative traditions and modern science. Meditation starts at: 24:23

Alan introduces us to this practice also known as Awareness of Awareness, practiced by all four schools of Tibetan Buddhism by reading us Padmasambava's Instructions. Here it is said the view arises from meditation rather than theory. Additionally Alan answers four student questions: -Has there been any research into the effects of meditation into other areas of the body for example the heart? -Is doing a long term Shamatha retreat harder or easier with your partner? How do you deal with sexual desire? -Why did Padmasambava's instructions say practice for only one day? Meditation starts at : 6:40

Before the final (silent) meditation session on settling the mind in its natural state, Alan compares this mode of Shamatha with Vipassana (four applications of mindfulness). While settling the mind in its natural state has some resemblance of the Vipassana’s close application to the mind and both give rise to insight, what differentiates Vipassana from Shamtha is the degree of inquiry. In Shamatha, the main mode of meditation is simply placing attention on the chosen object (non-judgmentally). In Vipassana, on the other hand, it is close examination of the object. Hence, settling the mind in its natural state is a perfect preamble to Vipassana and a natural Segway toward it. After the meditation, Alan gives his second commentary to the Atisha’s aphorism: “Examine the unborn nature of awareness.” Alan starts with a quote from Padmasabhava, who said that there is something called mind and different schools of thought point into the common reality, while calling it by different names and starting from a diff

Today is the last day in the cycle of settling the mind in its natural state. Before the practice, Alan introduces one complimentary practice called gentle vase breathing to be used along the settling the mind in its natural state practice. The purpose of it is to support the settling the mind in its natural state by allowing prana accumulated in the naval chakra to flow more easily and to further strengthen samadhi. Gentle vase breathing is meant for the upright sitting position and its function is to loosen up the belly while bringing in more spaciousness to the area. It also promotes deeper relaxation. To do so, we hold a pot-like shape of the belly during both the in- and out-breath. The practice is optional, meant to augment the settling the mind in its natural state, for those who find it beneficial. After the practice, Alan addresses two questions: one on the role of prayer and another on the possibility to develop samadhi while living a fully engaged life. Meditation starts at: 8:57

The guided meditation is settling the mind in its natural state. Before this meditation starts, Dr. Wallace points out the two types of vividness (qualitative and temporal) and the continuity of stability. After the meditation, we go back to the Seven Point Mind Training. The aphorism "Examine the unborn nature of awareness" is discussed. From the Pali perspective, Dr. Wallace talks about the issue of the culmination of the path (realisation of Nirvana) for an arhat. Next, some quotes from Mahayana Sutras, including one by Nagarjuna. Finally we go into Dzogchen perspective in which a section of the Vajra Essence from Dudjom Lingpa is quoted. Meditation starts at: 5:56

Dr. Wallace makes a presentation on the four sequential modes of mindfulness as one evolves on the path of Shamata: (a) Single pointed mindfulness, (b) Manifest mindfulness, (c) Absence of mindfulness and (d) Self illuminating mindfulness. At the end of the meditation, Dr. Wallace answers to two questions regarding to the job description of the Buddhas, what they actually do. Meditation starts at: 20:22

What is the object of mindfulness in the practice of settling the mind in it's natural state? Most people don't get it, it's good to know what you are attending to because your words are guiding your practice. The answer is the space of the mind and whatever arises within it. You still have an object even if nothing arises. Previously we have emphasised the events in the space of the mind but here we shift the emphasis to the space of the mind itself. Post meditation: "Regard all phenomena as if they we dreams". Alan talks at length on this line from the seven point mind training text, analysing the assumption that the world is really out there. Here is a brief summary-extract: It's important to see where out feet are, we are not in Tibet thousands of years ago, but living in modernity and carrying this massive metaphysical baggage: that the world is really out there, everything was there and then we arrived. Even with the instruments of technology, what we are getting is information, which is not physical

Observer participance: In the practice of settling the mind in its natural state, awareness is in the space of the mind entangled with what we are observing, so it is bound to have an affect. The act of observing events seems to make them go away. Some objects appear simultaneously - in real time - if we generate an image of a walnut and focus on the image, for example. Some only retrospectively, like being sad when it is raining, "the rain makes me feel so sad", then once we are aware of the sadness, it gone. Anger/aversion arise as long as being fed but as soon as focus on the emotion, it disappears. Interesting! Welcome to your mind. Post meditation: Alan addresses questions on 1) the difference between the space of the mind and sense consciousness and 2) observing events in the space of the mind vs going with them. He also dispels a misunderstanding about 'open awareness' being Shamatha (or Vippassana). Meditation starts at: 14:20

Note: We had a problem with the computer while recording and could only recover the session from a weaker source. Hence we kindly ask you to bear with us. Thank you. Alan prefaced the meditation with several analogies for the practice of settling the mind in its natural state. Alan discussed what happens if you were to immerse yourself in the practice of settling the mind in its natural state. He said that whatever comes up in the space of the mind, you know directly that whatever arises can't possibly harm you. You are free. The analogy is that of being in a lucid dream. When you come off the cushion, when witnessing the world around, everything appears empty. Not to say you have realised emptiness, (but the way you see reality is different) Attending to without grasping becomes a habit. Text - 'View all phoneme as if they were dreams'. This is superb preparation to become thoroughly lucid and practice the remainder of the text. Ready for vipassana. Alan discusses this Dzogchen approach of 'outsi

Prefaced with brief elusion to the third of those four thoughts that turn the mind about - focusing on the reality of suffering. Why do we have to suffer at all? This deepest dimension of suffering - it arises directly because of or pertains to our relationship with our bodies and minds. The aggregates (our bodies and minds), arose in relation to mental afflictions (klesha) and karma. We are closely holding onto, or identifying with, our bodies and minds which are defiled in the sense of being created by karma and klesha. That very identification with that which is not 'I' or 'mine', as being 'I' or 'mine'. Alan then goes on to give examples. Meditation starts at: 16:08

The essence of the practice of settling the mind in its natural state is as a translation of the Tibetan, not distracted – no grasping. The Tibetan term for awareness is rigpa – loss of awareness or not knowing is marigpa. The shift from awareness to the loss of awareness indicates that the mind is wandering. The first link of dependent origination is marigpa – not knowing. Discussion of quantum mechanics and the statement “don’t attribute existence to something that is unknowable in principle”. When does a wandering thought begin – the answer is unknowable in principle because it wouldn’t be a wandering thought if you knew when it began – then it would be a deliberate thought. Likewise for a non lucid dream and also for the beginning of samsara. Question: If you achieve shamatha in this life do the mental qualities flow into the next life? When you achieve shamatha, the gross mind dissolves into the substrate consciousness. This is also what happens at the time of death. Having attained shamatha,