Fall 2011 Shamatha Retreat

In this session Alan talks about the parallels of settling the mind in its natural state with rigpa.

Nirvana and samsara are of one taste and without preference from the perspective of rigpa.

Relationship of space/time, consciousness and energy to the different levels of the mind.

Anger from the perspective of the substrate maps to the luminosity aspect.

Craving from the perspective of the substrate maps to the bliss aspect.

Delusion from the perspective of the substrate maps to the non-conceptuality aspect.

Story of whole/half/no hamburger.

Practice (9:38):

Awareness of the body -> from whole body to abdominal breathing -> up to lip/nostrils -> to space of the mind and its contents

Vast and Profound, it’s the minimum we can say about this afternoon’s session. Alan gave

us an exquisite exploration of the mechanics of the practice of Settling the mind in its

natural state: how by one step it can heal our minds from mental afflictions developing an

equanimity towards all kinds of mental events; this is through cutting their continuity by

being aware of them and leading us to shamatha. But not only shamatha, even it can help us

for the subsequent practice of Breaking Through.

He also gave us a bright presentation of the workings of attachment and anger, especially

the latter one putting the Iphone as a good example. How anger is rooted in delusion and

how it prevents from imploding into the substrate consciousness.

The meditation (50:28) was about compassion, at this time focusing on the most obvious suffering:

the suffering of pain. Alan wanted to focus not only onto any kind of suffering of suffering

but on the one that we can do something about it here and now: compassion for the mental

suffering.

For the questions and answers (75:24) the topics of lucid dreaming, the 4 thoughts that turn the

mind towards the Dharma, differences between intuition and reason and the difference

between the realization of emptiness and rigpa (most inspiring!!) came up.

Please don’t miss this podcast, enjoy…

This is the most used method in the Dzogchen tradition. Allowing thoughts, images, perceptions to arise in the space of the mind without labeling, categorizing, preference. Watch them arise from the space of the mind and return into it. The object of meditation is the space of the mind. If nothing seems to be arising in the mind, try generating a discursive thought such as “What is mind?” and don’t try to answer it, just watch it.

Meditation starts at 9:08

In this session we continue with the practice of loving-kindness.

Alan starts by talking on the meaning of having a day off from a contemplative perspective.

He then discusses the possibility that practicing loving kindness can have an effect on the other person

Also, how the faults of others are a reflection of our own propensities, as referred to in the lo jong literature.

Meditation starts at 34:20

Questions (59:21):

1) Advice on compulsive thoughts, with relation to the prerequisites for achieving shamatha

2) What does it mean to truly do nothing in meditation?

3) What is the dualistic mind?

4) Why haven't we been covering stage of generation and stage of completion?

Mindfulness of Breathing - focusing on the sensations at the apertures of the nostrils. Here we have the full synergy of relaxation, stability and vividness. As we relax the breathing slows down and the sensations get subtler, everything gets more interesting so one has to pay more attention. At the same time we deactivate the sense of self as a controller of the breath, we are only the agent who controls attention.

Meditation starts at 7:42

Alan discusses on developing loving-kindness for even disagreeable people by starting with oneself (as for myself, also for you). Beware to avoid its near enemy: self-centered attachment. The trigger of loving-kindness is this primal yearning for happiness within the continual flow of awareness.

Traditional meditation by Buddhagosa starting with oneself, a close person, a neutral person, and an enemy. With the in-breath, may each find happiness and its causes, and with the out-breath, may it be so.

NB: It is important to attend beyond sheer appearances, but we shouldn’t probe too deeply as to wind up at emptiness.

Meditation starts at 42:00

Questions (67:10):

Q1) In Chap. 3 of the Attention Revolution, it is said that in order to attain stage 3, one needs to take on practice as a serious advocation.

Q2) If there is no cultivation of bodhicitta in the dzogchen path, what aspiration is necessary to avoid becoming an arhat?

Q3) What are similarities and differences between the Theravada and Mahayana in their treatment of shamatha and vipassana/vipashyana?

Observing the rise and fall of the abdomen is the most effective method for the subsiding of compulsive thoughts and to help quiet the mind. Coarse excitation is the primary imbalance in Stages 1-4 and observing breathing at the abdomen is helpful all the way to Stage 4. The first phase involves a gently caring approach. In this second phase, one begins to bring some discipline and effort to the practice. This is when one begins to train the mind, to calm it and to develop stability.

Meditation starts at 12:41

Questions (59:00) about: Alan’s meditation practice, how to make the loving kindness practice more tangible, how to find the subtle breath, whether awareness of awareness extends to the sense fields and how to deal with vivid disturbing dreams. See how Harry Potter, Yangtang Rinpoche, Tulku Urgyen Rinpoche, The Matrix, Tarthang Tulku, Chairman Mao and pirates can help explain all of this.

What does the preparatory practice of settling the body, speech and mind have to do with rats, fleas and the Black Plague? Why are we in modernity actually still living in the Dark Ages? All is revealed in this edition of Alan’s shamatha expedition.

Meditation starts at 13:58

Introduction

Discussion of self cherishing and why it arises. Developing new habits – reconfiguring using the four immeasurable culminating in equanimity.

Settling the mind in its natural state – not trying to transform the contents of the mind but the way we relate to the contents. The discovery approach versus the developmental approach of transforming the mind.

Guided meditation(37:17)

Settle the mind in its natural state. Instead of letting images of people go, this time when an appearance of a person comes to mind attend closely. Use tonglen to breath in the person’s sufferings and wish them to be free of suffering and breathe out may you be well and happy. Can also breathe in the blessings of the Buddha and then breathe them out to the person. Then open the door and wait for the next person to appear.

Questions(64:24):

What is the relationship between these terms: introspection, clear comprehension, contemplation and bare attention?

What is the space of non conceptuality? In Awareness of Awareness meditation during the release part, do you release everything or maintain a level of knowing?

What is the best way to begin to develop lucid dreaming?