Fall 2013 Shamatha And The Bodhisattva Way Of Life

Our usual mode of thinking is obsessive because of an involuntary flow of thoughts. It is compulsive because our attention is drawn in by the thoughts and delusional because we think whatever we are thinking is true. Mindfulness of breathing cuts this disorder right at the start by stopping the obsessive thoughts. Resting the mind in its natural state allows this obsessive flow of thoughts to flow. This mediation can develop lucidity in the waking state. In a lucid dream there is no possibility of harm to you as you know it is a dream. Likewise the events arising in the mind have no power over us unless we identify with them. When you are lucid to whatever arises in the mind, when mental afflictions arise, if you don’t identify with them they dissipate. Lojong – the lucidity of shamatha allows you to shape your thoughts the way you can shape a lucid dream – you can shape everything in your mind to Bodhicitta. Alan gave a short story about Milarepa in the rain. Meditation starts at: 23:45

Alan explains how the natural state differs from the habitual state of mind. This practice "melts the ice" of our habitually configured consciousness to get to the substrate consciousness. To assist us to find the object - the space of the mind - we use a process of elimination. Question: Do we accumulate Karma when dreaming? Alan explains the four characteristics of full karma (intention, preparation, performance and completion) and the four remedial powers (remorse, turning away, reliance and applying the antidote). In the Seven Point Mind Training text we move on from the preliminaries with the line: "Once stability is achieved, let the mystery be revealed". Here the mystery is the Nature of Mind and the stability refers to both our motivation and attention. To finish Alan answers the question: Why don't we have western meditation Heros as exist within other Buddhist traditions? Meditation starts at: 09:24 Note: We had two minor problems with the microphone causing a short interruption which you migh

In this next practice "Setting the mind in it's Natural State" we withdraw our attention from the space of the body and observe the state of the mind and the mental events occuring within. Here we become aware of our emotions, thoughts and stories without cognitively fusing with them. We are distinguishing between our awareness of the mind and what happens within the space of the mind. Meditation starts at: 05:04

This afternoon we complete the cycle of mindfulness of breathing. Before we go into the final practice, Alan addresses one of the participant's question about experiencing tingling/vibrating sensations in the forehead when practicing mindfulness of breathing at the aperture of the nostrils. Alan explains that this might happen for some meditators even when they are practicing correctly since prana, which follows attention, might build up in the area we are focusing on. He suggests, in such cases, to change the practice to an alternate one, which is mindfulness of breathing with the focus on the whole body. To do so, a practitioner needs to focus on all the tactile sensations arising in the field of the body that are directly correlated with each in and out breath. After the practice, Alan moves on to discussing the fourth thought that turns the mind, which is the law of karma or, in other words, actions and their consequences or cause and effect. The Buddha's notion of karma deals with deliberate action (vo

Before the morning meditation, Alan raises a question: what makes a practice Dharma? Is, for example, mindfulness of breathing Dharma in and of itself or is there something else necessary to make it Dharma? Mindfulness of breathing can be simply a relaxation technique. What makes it Dharma is motivation based in Bodhicitta. In fact, if we hold Bodhicitta as our motivation, everything we do throughout the day can be used to cultivate virtue and ethical way of life, not only our meditations. Our motivation (aspiration) connects all our activities from one day to another creating a karmic momentum. Practicing Bodhicitta is like investing in a fund and creating leftover karma for future lifetimes. The virtue of our lives goes where our aspiration goes. In the meditation practice, we continue mindfulness of breathing at the aperture of the nostrils. Meditation starts at: 12:30

The third phase of mindfulness of breathing is discussed before entering into the guided meditation. This third phase is a classical Theravada method in which the focus is directed to the tactile sensations of the breath at the apertures of the nostrils. Alan emphasises again the qualities of relaxation, stability and clarity and their synergy which feeds the meditative cultivation of attention. After the meditation, we return to the four thoughts that turn the mind. First impermanence is further discussed, in particular the issues of old age, sickness and death. Subsequently, Alan goes deeper into the issue of the moment of death and the relevance of Dharma practice. Finally, the third thought that turns the mind is discussed: the unsatisfying nature of Samsara. A connection is made with the first two noble truths plus the question "how can we be of service?" is further elaborated on. Meditation starts at: 18:38

We immediately start with a meditation session. After the guided meditation, a question comes up about the role of pain in meditation, based on a comment from an abbot who claimed that pain is a goal to reach Nirvana, and a comfortable position during meditation is not suitable for reaching Nirvana. Dr. Wallace goes into this question using references from the Pali Canon, Theravada tradition and Tibetan tradition. He shows that such a claim about pain as a goal to Nirvana is nowhere to be found. On the contrary, adopting a position that is most suitable during meditation is strongly recommended (Buddhaghosa). Meditation starts at: 0:35

We return to mindfulness of breathing, with a gradual and persistent cultivation of stability, which is really getting the mind to calm down. Maintian a continuity of attention, a flow of mindfulness but without the habitual contraction which is almost always associated with ego, stress, a goal. Yogis that come out of hours of samadhi come out feeling fresh and revived. How? By the concentration coming out of a sense of release. Post meditation: The second of the four preliminaries, reflecting on impermanence and death. This is a way for us to develop conative intelligence, that is, having wise or intelligent desires. There are so many dumb desires, the meditation on impermanence and our own mortality is like taking smart pills. Meditation starts at: 7.15

Normally sustained focus comes at the cost of relaxation, we concentrate by contraction. This is exactly what is not done here. The balance is to increase the stability of attention, which entails some effort, but without losing the relaxation. Earlier we enhanced relaxation without losing clarity. In a larger framework, again we come back to issue of balance. We are engaging in retreat, in mindfulness of breathing we are withdrawing our attention from the entire environment and then attending to the flow of sensation of the breath in the body and in the meantime monitoring the mind with introspection. As in warfare, we are retreating to recoup, re-strategise how we go back again. Post meditation, Alan speaks on sustaining the ongoing flow of mindful presence off the cushion, so that when we return to the cushion it is an enhancement of what we are already doing, rather than something new. Meditation starts at: 16.18

Balance of learning how to unwind the body and mind so they are at ease, allowing yourself this freedom, whilst still maintaining the clarity. That's a skill! Recognising that we are free for the next 24 minutes, we have leisure and no obligations. Additionally we have the opportunity to know how to make this leisure time most meaningful. First line of the text 'First train in the preliminaries'. This refers to four, the first of which is covered in this session. Each of the preliminaries, shift our very perspective, a revolution. First of the four thoughts that turn the mind, inner revolution - all about a life of leisure and opportunity, the precious human rebirth. This life of leisure and opportunity is more precious than a wish fulfilling jewel. Alan, also spoke on the Alia (spp?) project. He discussed a scientific methodology that could test the validity of Shamatha realisation, based on the recollection of previously measured experiences from a persons life, such as meals eaten in the previou

Being grateful for that feeling of ill at ease. If the mind feels just fine, the is no incentive for pursuing anything other than hedonic well-being. There would be no incentive for pursuing a spiritual path. For that sense of dukha, that subtle existential underlying sense of unease, of dissatisfaction of malaise, of restlessness, of feeling of lack of fulfilment, that is actually one of our most precious commodities. Meditation starts at: 07:00

Guided meditation to take stock of each person’s specific and unique reasons for coming here. Four fold vision quest to answer these four questions: What is your own unique vision of a meaningful life? Alan provides definitions of the terms hedonic pleasure and eudemonic pleasure – terms he uses frequently. Holding in mind your vision of a meaningful life, what would you like to receive from the world around you? How would you like to transform yourself? What would you like to offer the world around you? After the mediation Alan provides a brief overview of the Seven-Point Mind Training by Atisha. He provides the lineage of the text and a moving story of the individual from whom he received these teachings. First line – First train in the preliminaries The four ways of shifting your perspective starting with meditation on the preciousness and rarity of the human life. Discussion of a radical shift of perspective in science which is a one way door – no way to return to the prior perspective – Galileo, Darw

Moving right into the foundational practice of settling the body, speech and mind in its natural state. Learning how to breathe – to let the respiration flow naturally without being forced or restricted. How to develop a durable and genuine state of being that is not dependent upon pleasant stimulation. Without stimulation from the outside, then stimulate internally with rumination. To settle the mind at ease one must learn to relax. The challenge is to relax and yet stay clear. Looking for a balance between relaxation, stability and vividness. These three have a synergy – relaxation gives rise to stability which gives rise to clarity which enhances stability and deepens relaxation and the circle starts again. Meditation starts at: 06:04

Alan welcomes the participants at the Thanyapura MindCenter and explains some of the groundrules for the 8-week Fall 2013 retreat. Alan begins by presenting some logistics followed by the content - the framework for his cycle of teachings. Alan elaborates on general recommendations: How to get most out of the retreat. 22:45 minutes into the recording Alan speaks about the content for this retreat. Unlike during previous retreats when 3 methods of Shamatha were thought, there will be 4 methods of Shamatha this year: Week 1 Mindfulness of breathing Week 2 Settling the Mind in its natural State Week 3 Awareness of Awareness (Shamatha without a Sign) Week 4 Merging the Mind with Space (NEW) Week 5-8 will repeat the same sequence but more in depth. For the half an hour teaching in the afternoon which is followed by discussions the topic for the 1st month will be the "Seven-Point Mind Training" and for the 2nd month "A Guide to the Bodhiattva Way of Life". Alan also welcomes everybody who is following this retre