236 Meditation-practices Gut en Stein May 2009 JF BT Webready

8/4/2019 236 Meditation-practices Gut en Stein May 2009 JF BT Webready

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www.simplybeing.co.ukJamesLow,2009

MeditationPractices

andDevelopingClarity

Developingclaritythroughmeditation.

Theretreatwasorganizedaroundmeditationexplanationsandinstructionstogetherwith

theirbackgroundview,followedbyperiodsofpracticeandquestions.Thefocuswason

experiencingkadag,theprimordialpurityofthemind.

JamesLow

GutensteinRetreat,Austria

1517May2009

TranscribedbyJoFat

EditedbyBarbaraTerris


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Excerpts

Responsetoaquestionaboutwhatpracticetodowhen. Forexample,wehavepotatopeelers

andtheirfunctionistoremovepotatoskin.Butifyouhavebeautifulsmall,newpotatoesyou

wouldntwanttopeelthem.Nomatterhowbeautifulyourpotatopeeleris,itisuselessinrelation

tonewpotatoes.IntheTibetantraditiontheyhaveverymanypotatopeelers.

***

Practiceisameanstoanend.Itisnotanendinitselfsincewhateverisestablishedwitheffortwill

succumbtotheforceofchange.

***

Egoisconcernedwithmasteryandoneofthefunctionsofpracticeistoexaminetheparadigmof

control.Indzogchenwearemovingfromavisionofcontroltowardsavisionofcollaborationand

integration.

***

To recognise and existwithin and as ones own buddhanature involves leaving the matrix of

controlandawakeningintorelaxedspaciousness,withinwhichonecandirectlyseethenatureof

whateverisoccurring.

***

Emptinesisrightontheedgeoflanguage.Whenwespeak,wearealwayscreatingpartialtruths

little gestures or hints butwe have to act as if they were thewhole story. And so we find

ourselvesinakindoftheatre,thetheatreofasif.Thetheatrebeginswithsuspendingdisbelief.

Whenyougotothetheatreyouknowatonelevelthatthepeoplewhoappearonthestageare

actorsandarepaidmoneytopretendtobesomebodyelse.Whentheycomeontothestagewe

arehappytobelievethattheyarewhoevertheytellustheyare.Wewanttobetakenin;wewant

togetlost.Thisisveryprofound.

***

Thisisexactlytheheartofmeditation:nottiltingawayfromthings,nottiltingtowardsthem,but

juststayingpresentwitheverythingasitoccurs.

***

Themoreweseehowallphenomenaarearisingandpassing,thentheimmediacyofpresentation

andtheimmediacyofselfliberationstarttocometogether.Fromthisweseehowthequalityof

themirrorispresenteveninthemidstofmultiplereflections.

***

Inthemeditation,themorewecanletgothebetteritis,whereasintheworldthemorewecan

accumulate the better. This doesnt mean that you have to practise renunciation of external

phenomena. Rather, by relaxing into this open state again and again, you come to see the

dynamic,impermanentnatureofillusoryformsbothsubjectandobjectandthatletsusfreely

participateintheunfoldingmatrixoftheworldwithouttoomanyhopesandfears.

***

Wesaythemindislikeamirrorandthatitstheemptinessofthemirrorthatallowseverythingto

be revealed, I, me, myself is like the doppelgnger of the mirror. Its like the mirrors public

relationsdepartment!Insteadofjustbeingrelaxedandfullypresentmomentbymomentitfeels

the need to issuea pressrelease:This istoannounceI amhappy! All day long theselittlestatementsarebeingissued.Whoistheonewhoisissuingthestatements?Thisemptynatureof

theminditself.


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DayOne:...................................................................................................................... 1

Shamatha,shinorstayingpeacefully ....................................................................... 1Learningtobreatheproperly .................................................... ............................................................. ...............3Findingyourbreathwhenyouareagitated....................................................................................................4

Vipassanameditation:lesseningthepowerofprojection ............................................ 5

Exploringembodiedexistence..............................................................................................................................6 Vipassanaislikeabstractartnorepresentation .................................................... ...................................8

Establishingemptinessthroughanalysis ...................................................................... 8Emptinessisontheedgeoflanguage ........................................................ ..................................................... 10Lettinggoofmapsandassumptions...............................................................................................................12 Emptinessandcompassion ........................................................ ............................................................. ............13Sufferingandsamsara ........................................................ ............................................................. ......................14Thepointofbalanceisalwaysemptiness.....................................................................................................16

Tonglenpractice ........................................................................................................ 16Whywepracticetonglen......................................................................................................................................18

DayTwo:.................................................................................................................... 19

Purefromtheverybeginning:kadag ......................................................................... 19Anemptyscreen,amirrorandapainting ......................................................... ........................................... 21

Establishingemptinessthroughdirectexperience...................................................... 22Canwetrustourselves? ..................................................... ............................................................. ......................23Conditioningandidentification.........................................................................................................................24 Ourlivedexperiencemomentbymomentisalsoimpermanence.....................................................25

SoundingThreeAas .................................................................................................. 26Beingabsentandbeingpresent ......................................................... ............................................................. ..27Responsivityandrelationship ................................................... ............................................................. ...........28Natureofmindisfreshandnaked ..................................................... ............................................................ ..29

Meditationpracticesforwhenyouaredistracted...................................................... 31VisualisingtheletterA ..................................................... ............................................................. ......................31SoundingPhat!..........................................................................................................................................................32 SoundingHa ........................................................ ............................................................. .......................................... 33Practicingthestruggleoftheasuras .......................................................... ..................................................... 33SoundingHung..........................................................................................................................................................34

DayThree: ................................................................................................................. 34

Purityfreeofstain ..................................................................................................... 34

Compassionmeansextendingourrepertoireofresponses..................................................................35 Hospitalityputstheguestfirst...........................................................................................................................36 Wewantthingsonourownterms...................................................................................................................37

DayFour .................................................................................................................... 39

Purityinseparablefrommanifestation:moreonkadag ............................................. 39Wearetoointelligentforourowngood........................................................................................................39

VisualisingAawithrainbowlight ............................................................................... 40Whytheseenquiriesarefundamental............................................................................................................41

QuestionsandResponses .......................................................................................... 43Thereflectionofthemirror,orthemirroritself? ..................................................... ................................43Integrationisnothomogenisation...................................................................................................................44 Potatopeelers............................................................................................................................................................45 DontslumpbackintotheRealmofSleep.....................................................................................................46


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DayOne:Fromthepointofviewofdzogchen,itisimportanttounderstandwhatweusedifferent

meditationpracticesfor,sotodaywearegoingtofocusonthefunctionofsomebasic

meditationpractices.Thebasisofdzogchenisthatthereisanaturalstateofperfection,soit

mightseemthatthereisapotentialcontradiction.

Practices,inbeingartificial,createastructure,whichexistsonlyaslongastheyare

maintained,sotheyaremethodsforestablishingcertainconditionsthatenableustolook

moreclearly.Ifyouimagineatheatre,youcansitinthefrontstallsclosetothestageoryou

cansitattheback.Youcangouptothefirstlevel,andifitsabigtheatreyouwillhave

furtherlevels.Whereveryouaresittingsomethingsabouttheperformancewillberevealed

andsomewillbeconcealed.Ifyouareinthefrontstallsyouwillseetheperformersfaces

moreclearly,andifyouarerightinthebackrowatthetopofthetheatrelookingdown,you

willseethepatternsofmovementmoreclearly.

Thepracticeisamethodofcreatingaparticularviewaparticularpositioningandthen

onehastolookfromthatpositionandrecognisewhatisrevealed.Thepracticeisameans

toanend;itisnotanendinitself,becausewhateverisestablishedwitheffortwillsuccumb

totheforceofchange.Toimaginethatthepracticeisitselfahousethatonerestsin,isto

forgetthathousesarequitevulnerablestructures.Earthquakes,floods,fires,collapsing

foundations,leakingroofs;manythingsmakeahousevulnerable.

Shamatha,shinorstayingpeacefullyThemostbasicpractice,whichissharedwithothertraditions,iscalledshamathaorshin

anditmeansstayingpeacefully.Whoistheonewhoisgoingtostaypeacefully?Iam.The

Iinthiscaseisourordinaryegoself.Thatistosay,inourordinarylifeweareveryeasily

distractedbythemanythingsthathookourattention,thingsthatmaywellbeimportantfor

themaintenanceofourlife.Assoonasweinvolveourselvesinparticularkindsofactivity

likework,familyandsoon,theseactivitiesrequireconstantattentionandrectificationtobe

maintained,sincetheyareunstable.Thiskindofalertattention,thereadinesstoidentify

changesintheenvironmentthatareessentialforthemaintenanceoflife,createsastateof

vigilance.Thisstateusuallyhasaqualityofanxietyrunningthroughit,becauseweinvest

aspectsofourselvesinourlifesituationanddontwantoursituationtobecomevulnerable.

Thisbasicmeditationpracticeofstayingpeacefullyisoneinwhichwerelaxthemovementoutofconsciousnesstowardsanyobjectwhichisarising,andwedothisbyfocusingour

attentiononaverysimpleobject.Wecanfocusourattentionthroughthebreath,andthe

objectcanbethemovementofthebreathjustattheendofthenostrils,wherethereare

manynerveendings.

Wecanalsofocusourattentionthroughthegaze,onanexternalobject.Itcanbeanobject

thathasnosymbolicvalue,asimplethingwiththefewesthookstowardsconceptualization.

Insometraditionstheyusearoundpebble,orapainteddiscofclaywithconcentriccircles.

Oryoucanuseanobjectisinvestedwithvalueforyou,suchasastatueoftheBuddha,so

thatthefeelingofdevotionandfaithactsasanextrabondingontothatobject.


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Thensitinarelaxedwaylettingourskeletoncarryourweight,sothatthemusclesrelaxand

inparticularthediaphragmcanmoveeasilywithaslowdeepbreathasthebellymovesin

andout.Thetraditionaldescriptionisthattheshouldersshouldbeback.Thehandsare

placedinthelapwiththelefthandontopoftheright,withthetipsofthethumbsjust

touching.Thetongueisplacedonthehardpalatebehindtheteeth.Theheadistilted

slightlydownandthegazeisrunningjustalongthelineofthenose.Thefocusofthegazeis

eitheronanexternalobjectthatyouveplacedthere,oryoucanfocusonamarkonthe

floorinfrontofyou.

Traditionallytheysaythatitisbesttoputyourlegsinthelotusposition.Thisisforseveral

reasons,mainlytobindthepositionofthespinesothatitislesslikelytocollapse.However,

sincewesitinchairsmostofthetimethatkindofpostureisoftennoteasy.Thekeythingis

tofeelhowyourheadisrestingdownthroughthevertebrae,andthatyouarenotstraining

yourselfinanyway.

Insomesystemstheywouldsaythatitisveryimportantnottomoveyourbody.ButaccordingtothetraditionsIvetrainedinifyouneedtomoveyourbody,thenmoveyour

body.Ifyourkneesbecomesorethenmoveyourleg,andthendontstayconcernedwith

yourknee,sincethefocusofattentionisnottheknee.Thefocusofattentionisthebreath.

Ifyourkneegetsverysorebutyouaretryingtokeepyourattentiononyourbreath,you

havetwocompetingfociforyourattention.Youmaywishtobeadharmaheroandpush

rightthrough,butitisalsopossibletocrippleyourselfbynotlisteningtothebody.

Insomepracticestheysayyoushouldkeepyoureyesopenwithoutblinking;thisisvery

unkindtotheeyeball.Theeyeballiswetanditneedstoblinktospreadthewateroverthe

surface.Wearenotblinkingbecausewehavebadeyes;weareblinkingbecausewehave

clevereyesthatareabletosaywhattheywant.

Whenyoutrytocontrolyourbodythisisthedomainoftheego,becausetheegois

concernedwithmastery.Maybewetrytocontrolourchildrenandfindthatabitdifficult.

Wetrytocontrolourbody,andthatsdifficulttoo.Whenwetrytocontrolourmindwe

discoverthatisalsoprettydifficult.Oneofthefunctionsofpracticeistoreallyexaminethe

paradigmofcontrol.Indzogchenwearemovingfromthatvisionofexistencetowardsa

visionofcollaborationandintegration.

Butinthisfirstpractice,sittingcomfortably,weadoptthisintention:Iamgoingtokeepmy

attentionontheflowofbreath,oronthesimplevisualobjectinfrontofme.Wheneverotherthoughtsorfeelingsarise,withoutbeingcaughtupinthem,Iwillsimplyreturntothe

focus.Assoonaswefindthemindwanderinginwhateverway,wejustgentlybringitback.

Ifyourbackgetssoreandyouneedtobenditalittle,thenjustbenditwhilekeepingthe

focusonthebreathorthevisualobject.

Itisabsolutelycertainthatyouwillgetdistractedsincebeingdistractediswhatwenormally

do.Thereisnopointinblamingourselves,orgettingangryorupsetthatwearedistracted.

Justinthemostsimpleneutralway,recognisewhenyouhavegoneoffonajourney,and

verygentlycomebacktothefocusyouhavedecidedon.Whereveryougoisnotabad

place;itissimplynotwhatyoushouldbedoingatthistime.


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Itsthesamewhenchildrenhavebeenrunningaroundintheplayground,andthencome

intotheclassroom.Theteachersays,OK,nowyouhavetobequiet.Intheplaygroundyou

runaroundandmakelotsofnoise,andintheclassroomyouarequietandtrytolearn

something.Itsnotthatrunningaroundandmakinganoiseisbad;wejustdontdoitin

theclassroom.Itsthesamewiththemeditation.Thoughtsarenottheenemies.Theseare

notbadthoughtswhichareattackingyou,thesearejustthoughtsdoingwhatthoughtsdo.

Thoughtsdontknowthedifferencebetweentheplaygroundandtheclassroomsojustbe

verynicewiththem.Backtoclass!

OK,shallwetrythis?

[Shinpractice]

Thetraditionalfunctionofthispracticeistoachieveastateofabsorptioninwhichthesense

consciousnessesareabsorbedintothebasicmentalconsciousness,sothatconsciousness

thenremainsfocusedonthesimpleobject.Withthatabsorptionthepossibilitiesof

distractionstarttorecede.Weknowthisstatefromordinaryexistence.Ifyoufindagood

novelandyoureallygetimmersedinit,evenifsomebodyspeakstoyou,youmayhardly

hearthembecauseyouaresocompletelycaughtupinthestory.

Ofcourse,whenyouarereadinganovelorwatchingafilm,theobjectofabsorptionis

changingallthetimesoyouhavebothfocusedattentionandfascination.Whenyouare

watchingyourbreath,itisnotfascinating.Thismeansthatinsteadofthepowerofthe

practiceholdingyouandmakingtheabsorptionpossible,youarehavingtorelymuchmore

ontheintention;themovementasaconscioussubjectofIwilldothis.Itsapulling

togetherofyourself.

Thisisaveryusefulpreparatorypracticeformeditationsthatwewilldolater,becauseit

allowsustocreateasituationinwhichtherearefewvariables.Thishelpsusmakeastartto

examinewhatwewanttoexamine.Itsasifyouwereworkinginascientificlaboratoryand

youdidanexperimentusingmanybeakers,jars,andtubes,andthenyoudidanother

experimentusingthesameinstrumentsbutwithoutcleaningthem.Youwouldneverbe

confidentintheresultinthesecondexperimentbecausetherewouldbeacontaminationof

thetracechemicalsleftinthecontainersfromthefirstexperiment.

Sothispracticeisakindofbasiccleansingwhichallowsustohavesomeconfidencethat

whenthevariousthoughtsandfeelingscome,theydontcatchus,theydontmarkus,theydontcontaminateusandleaveanytraces.Theyarejustcomingandgoingandwemaintain

asimpleclarity.

Thedifferencebetweenthisstateofundisturbedconsciousnessandwhatisreferredtoas

awarenessisthatitismanifestingitselfinrelationtoaparticularobject.Awareness,in

contrast,isamorepanoramicstatethatisnotrestingon,norarisinginrelationto,any

particularobject.

LearningtobreatheproperlyOneimportantfactoristhenatureofthebreath.Ifwewanttohelpourselvesgenerallyinlife,butalsoinmeditation,thefirstthingtolearnishowtobreatheproperly.Whenour


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organismisrelaxedthebreathisdeepandslow.Youcanseethisifyouwatchacatwhenit

isrelaxed.Thecathasafantasticabilitytorelaxitsmusclesandthebreathisjustdeepand

slow.Thisisnotacutoffstatebecauseimmediatelythereisasoundoradisturbancethe

catisalert.

Similarlyforus,themorewecanrestdownintothediaphragm,looseningthetensioncontainedinthismuscularwall,themorethebreathcandeepen.Thisprovidesamassaging

oftheinternalorgansandinparticulartheareawecallthesolarplexus.Thetermsolar

plexusclearlyimpliesacentreofenergy,andthisisaconceptyouwillfindinmostAsian

culturesaswell.Thecentreoftheenergyofthebodyistwoandahalffingersbelowthe

navel.Whenthebreathisslowanddeepthiscentreofenergyismassagedandopened,

whichprovidesareceptivitytotheexternalenvironmentaswellashelpingthebowelto

relax.Modernanatomyshowsthatthebowelisincrediblyrichinnerveendings,andsothe

communicationbetweenthebowelandthebrainbecomesrelaxedandeasy.The

sympatheticnervoussystem,anautomaticnervoussystem,isalsorelaxed.Thesympathetic

nervoussystemisthewayinwhichthebodyrespondstoacallforalertness.Amessageissentuptothefrontallobesofthebrainviatheneuroendocrinesystemtoalertusthat

somethingisgoingon,andthatthenactivatesthefamiliarresponsesoffightandflight,or

freezeandflop.

FindingyourbreathwhenyouareagitatedModernlifeisfullofagitationandformostofusthesesystemsarecookingonaslow

burnerallthetime.InLondon,thecultofthemobilephoneisintense.Whenyouwalkdown

thestreetatleastathirdofpeopleseemtobesomewhereelse;theyarenotintheirbodies,

andtheyarenotconnectedwiththeenvironment.Youhavetoconstantlythinkaboutwhat

thepersoninfrontofyouisgoingtodo.Thepersonwhoislookingattheirtextmessageor

talkingontheirphonewhilewalkingalongtheroadisnotattentivetothefactthatother

peoplearecomingtowardsthem.Theyhavehandedovertootherpeopletheir

responsibilityforsecurity.IfindnowthatwhenIamwalkingdownthestreet,Iamhavingto

thinkaboutwhetherthispersoninfrontofmeissuddenlygoingtostopdeadintheirtracks.

Theseenvironmentalprovocationscreateastateofmildagitationorhyperalertness.

Therefore,ifwedevelopthehabitofjustcheckingourbreathandnoticinghowweare

breathing,thiswillhelpusbeawareofhowmuchtensionwearecarryinginsideourselves.

Wecanthenreturntodiaphragmbreathingandrelaxmore.Thisisimportant,notjustso

thatwefeelmoreateaseintheworld,butwhenthemovementofthehormoneslike

adrenalineandcortisolareinthefrontallobes,thecapacityforreflectivethoughtis

reduced.Thiscanexplainwhypeoplesometimesdontdowellinexaminationssinceanxiety

makesyoustupid.

Anxietycanalsokeepyousafe.Ifyouarethinkingaboutthemeaningoflifeandalion

comestoeatyou,thenitisveryimportantthatyouareabletodropyourprofoundthought

andrunveryquickly!However,ifyouareinaschoolexamthereisnowheretorun,sothe

functionoftheanxietyknocksoutthecapacitytobefullythereinrelationtoyourown

learningandthetopic.


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Anxietyalsobringsaparticulartilttohowweembodyoursenses.Acapacitytoregister

dangeroussituationsisimportant,butthatisaselectiveattention:itmeansthatthe

broadest,panoramicsenseofthelivedenvironmentisnotbeingrevealedbecauseweare

nowproactivelylookingforsomething.Thismeansthatwedeprivingourselvesofalotof

otherinformationthatmightactuallyreassureusthatitisokay,soagain,itisvery

importanttobeabletofindyourbreath.

Theeasiestwaytodothisistolieontheground,loosenanythingthatistightaroundyour

waist,andbreatheslowlyanddeeply.Imaginethattheairislikeabottleofwaterthatyou

arepouringanditsgoingintoyouandfillingyoufromthebottomup.Dontfocusyour

attentionontheupperchest,whichiswhereweoftenfeelthebreath;feelitinsteadinthe

depthofthelungspushingdownonthediaphragm.Whenyoudothat,thepressureofthe

downwardmovementofthediaphragmwillforceyourstomachout.

Asyouliequietlyontheground,justputyourhandonyourstomachandyoushouldfeelit

goingupanddown.Whenyouexhale,youbreatheoutfromthelowerabdomensothatthefinalpartoftheexhalationcomesfromtheupperchest.Themoreyouareabletodothat,

themoreyouwillbeabletorecognisewhenyouaremovingawayfromit.Inthisway,itis

similartotheshinmeditationpracticethatweweredoing.

Onceyouhaveabasicconfidenceinthat,whatisalsoveryusefulistorunarounduntilyou

getoutofbreath,andthensitdownwhenyouaregaspingforbreath.Youthenrelaxback

intothebreathandbringitbackslowlytoabdominalbreathing.Youcangraduallybeginto

buildtheconfidencethatnomatterhowdisturbedandagitatedyourbreathisyoucanre

centreyourselfinit.

Thisisthebestantidotetopanicattacks,butitisalsovitalforthepracticeofdzogchen

becauseweneedtohaveabasiccalmnessinthemidstofallstates.Themoreyoucan

experiencethemovementofthebreathfromcalmanddeep,tolightandagitated,the

moreyoucanstarttoberelaxedandopeninthemidstofstatesofagitationbecauseyou

wontbefeelingoverwhelmedbythem.

Inmyexperience,themainproblemthatpatientsbringtopsychotherapyisbeing

overwhelmedbystatesofdisappointment,anxiety,depressionandsoon,theincapacityto

inhabitonesexistenceasitis.ThefeltsenseisthatThisshouldntbehappening,andI

cantcopewiththis;theobjectorsituationiswrongandIdonthavetheresourcestodeal

withitwhichshowthatabadobjectandcrappysubjectcreatealotofgrief.

Ifyouhavethecapacitytoresteasilyinyourbreathyoucomebacktotheoptimalsenseof

yourownresources.Youresourceyourselfbyresourcing,bygoingbacktotheverysource

ofyourembodiedbeing.Therefore,findingawaytoinhabityourbreathandtobeathome

withitandexperiencehowitmovesisveryhelpful.

Shallwetakeabreakhere?

Vipassanameditation:lesseningthepowerofprojection


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Nowwewilllookatthepracticecalledvipassana,calledlhagtonginTibetan.Lhagmeans

goodorbest,andtongmeanslooking.Thebestkindoflookingisthelookingthatletsyou

seewhatisthere,soinasenseitisanattempttolessenthepowerofprojection.

Thefocusofattentionisthebody.Weallhaveabody.Thisseemslikeareasonablethingto

saybutitalsoaridiculousthingtosaybecausewedontexistapartfromourbody.IdonthaveabodyinthewaythatIcanhaveawatch.Clearly,IinhabitabodybutIamalso

inhabitedbymybody.

Thenatureoftheselfandsubjectivityisnotsomethingthatwecanavoidoncewestartto

examineourembodiedexistence.Thebodyisafieldofexperienceproducingpleasureand

pain.Thebodysupportsandisthebasisforouractivity,anditalsolimitsouractivitysince

wecanimaginedoingthingsthatourbodyisnotcapableof.Ifwegetsickorwebecome

oldertherearemanythingsthatweusedtodowhichwecannolongerdo;sothemental

bodyandthephysicalbodyarenotthesame.Aschildrengrowup,ifyouaskthemtoplaya

gametheyusedtoplayafewyearsearliertheywillfeelembarrassedandinsulted.Fouryearoldssay,Imnotababyanymore!Eightyearoldssay,Imnotaninfant!Teenagers

say,Imnotachild!Becauseofthattheydeprivethemselvesthepleasureofdoingthese

things.

Inthatway,wecanseehowmentalconstructionsexistinanongoingdialoguewiththe

potentialofthisembodiedexistence.However,weoftenapproachourbodyintermsof

conceptsandabstractions.Wethinkaboutourbodyintermsofsomekindofframeof

reference;thiscouldbeimagesseeninafashionmagazine,ormemoriesofhowweusedto

be.Wehavethoughtsaboutourbodybutperhapslittlesenseofdirectlyexperiencingthe

dynamicnatureofembodiment.

ExploringembodiedexistenceInvipassanameditationwewanttoexplorethebodyasitrevealsitselfdirectly,totrytosee

simplyandclearlywhatistherewithoutcoveringitupwithournormalinterpretive

categories.Oftenourcategoriesofinterpretationhavebeenlearntinearlychildhood,or

takeninfromthecultureanddontfitusverywell.

Webeginthispracticeinthesamewayastheshin;sittingcomfortablyinthesameposture

andtakingupafocusedattentiononthebreath.Whenyouhavethesenseoffocused

attention,movethatattentionfromthenostrils,thispreviouspointofattention,tothetopofyourhead.Youarenottryingtolookatthetopofyourhead,youarejustfeelingwhatis

there;youaretakinganimprintoramarkofwhatisthere.Youthentakethatattention

movingitrightdownyourbodytoyourfeetandthenbackupagain.

Allowsensationstoregisterintheirmostraw,directform.Forexample,letssaythereis

sometensioninyourshoulder,whatwenormallymightcallpain.Assoonasyouhavethe

conceptofpain,categoriesoflikeanddislikeareimmediatelyapplied.Ihaveapaininmy

shoulderandIdontlikeit,leadsusveryeasilyintoWhatwillIdoaboutit?Maybea

friendcanmassagemyshoulder...Lotsofthoughtsarelikelytoarise.


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Whatwewanttoputintoquestionisthisnotionofpain.Painisaninterpretation.Whatis

therawdatatherawinformationunderlyingwhathasbeeninterpretedasbeingpain?

Insteadofyourmindactivelygoingtowardswhatisoccurringandmakingsenseofit,we

stayopentowhatispresentingitselfandjusttrytonameitinthesimplestwordswehave.

Youmighthaveafeelingoftearing,orburning,ordullness.Registerasimpledescription

andthencontinuemovingdown,sothatthebodyisallowedtorevealitselfasitpresents

itselfwithoutyouorganisingtheinformationintoyourfamiliarcategories.Continuetoyour

feetandbackupagain.

Ofcourseifyouhavealreadydevelopedasensethatyourshoulderissore,whenyoucome

backuptoyourshoulderyouaregoingtobelookingtoseehowthepainis,asithasalready

hookedakindofselectiveattention.Oneoftheadvantagesofnotcreatingthiscomposite

imageisthatwhenyoucomebacktoyourshoulder,ifallyouhadwasscratching,thereis

notmuchtobuildonandyoucanbemoreopentowhatisthere.Bringingafreshattention

momentbymomentisveryimportantformeditation.

Ourlivesarewovenalongthisvectoroftimeanditisasifyouareweavingonethread

acrossanotherthread.Theverticalwarpthreadistimeandacrossitgoesthehorizontal

woofthreadofmovementofevents.Ourweavingisnotjustontwodimensionsbut

becomesmultidimensionalandwhenwedoublebackthepresentmomentgetslinkedwith

thepastandwiththefuture.Whatwewanttodoistoavoidthisweaving,thisbuildingup

ofpicturesofwhatisgoingon.

Ratherthanhavetheegoasthekingtheonewhoisinchargetheonewhoistellingthe

storyofwhatisgoingonourattentionisnowmoreliketheservantjustdoingan

inventoryofpossessionsintheroyalpalace.Thesearenotourpossessions;wearenot

allowedtotouchthemorchangethem.Wejusthaveourchecklisttickingoffwhatisthere

asitis.Thatisouronlyfunction,averysimplifiedattentiontowhatrevealsitself.

Sonowwewilldothepractice.Ifyoufindyourselvesgettingcaughtupinthoughtsjustgo

backtothebreathandreestablishaclarityoffocus,andreturntoslowlyscanningupand

downthroughthebody.Ofcourse,wearenotallthesameandeachofushasourown

uniquecapacityandexperienceofbeingourselves,soyouneedtoexploreforyourselfwhat

isagoodspeedtomoveat,workingoutwhatistoofastortooslowuntilyoufindawayof

doingitthatsuitsyou.

Anyquestionsbeforewebegin?

Question:Isitimportanttobeginthescreeningfromthetopofthebodyfirst?

James:Whatevertakesyourfancy.

Question:Withthispracticeareweonlyexaminingphysicalsensation,notmental

processes?

James:Youmightfindthatamentalafflictionislocatedinthebody.Youmight,

forexample,findinyourbellysomeanxietyoragitationorinyourheartsomeworry.The

sameprinciplewouldapplyinnamingitwiththesimplestpossibleterm,theonethathasthefewesthooksforelaborationandinterpretation.


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Question:Isthispracticealsousefulforblockingoutpainlikeatthedentistor

throughtorture?

James:Itwouldntbethebestmethod.Ifyouweregoingtothedentistthen

stayingpresentwiththepainandexploringitwouldbegoodifyouhavealotofcapacity.

Butitwouldbemuchbettertorelaxintothebellychakraandkeeptheenergythererelaxedandopen.Ifyouarelikelytobetorturedwecandiscussabetterway.

OK,letsdothepractice.

[Vipassanapractice]

VipassanaislikeabstractartnorepresentationIthinkitsaveryhelpfulpracticebecausesomuchofourworldiscaughtupin

representations.Inthehistoryofwesternart,untilabout1850artwasmostlycaughtupin

attemptsatdirectrepresentation.Ofcoursetherewereformalistic,naturalistic,andother

schools,butnonethelessintheperiodpriortophotographytheattemptwastoshow

somethingofwhatisthere.Thenwiththeimpressioniststheartistsisdepictingthe

impression,theimpactoftheenvironmentonthem.Ithinkwhenwereallygetintoa

practicelikevipassanaitislikelivingaqualityofabstractexpressionism.

Thatistosay,youhaveacanvaswithcolours,andthereisnothinginparticularthatthe

coloursaresayingexceptthepainterlyqualityofbeingthecolour.Ofcourseyoucanproject

allsortsofinterpretationsontothatbutthecolouritselfstartstosingandresonateifyou

spendtimewithit.Youcometoexperiencetheimplicitorderofthatwhichhasnotbeen

artificiallyordered.Itsnotcomingintoagestalt.Itsnotcreatingashapewherebyoneknowsthatthereisakindofdefinitionofsomething.Rather,thereistheimmediacyofan

impactthatisjustitself;itdoesntimplyanythingelse.Onedoesntneedtogoanywhere

withitorfindsomemeaninginit,soitoffersthepossibilityofrelaxingordeconstructing

thewholeincrediblyinterpretivemechanismthatwehavespentsomanyyearsbuildingup.

Inthesameway,themorewedothispractice,themorewecanseethatthereisnothingto

dowiththebodyexceptperhapstoinhabititorofferhospitalitytoitasanungraspable,

ceaselessmovementofimpact.Wecometoseethatthereisanaturalokaynessinthis;life

goeson,eventhoughyouarenotincharge.IfIdontholdittogethereverythingisstillokay.

SomaybeIcouldhaveaholidayfrommyjobasworldemperor!Fromthatnicepositionofaholiday,lifeissomehowmorevibrantandresponsive.

OK,wewillhaveabreakforlunchnow.

[Break]

EstablishingemptinessthroughanalysisWewilllooknowatemptiness.Therearenowmanydiscussionsanddescriptionsof

emptinessintranslationsavailableinalltheEuropeanlanguages.Therearetwomainstyles,

oraspects,ofexplorationofemptiness.Oneisanalytic,theotheristhroughdirectexperiencerevealedinmeditationpractice.


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Intheformerwemight,forexample,takeaphenomenonlikeaglassandthrough

examinationestablishthattheglasshasnoinherentselfnature.Weseethattheglass

standshoveringinthemidstofacomplexsituation.Thereisthecausalmatrixoutofwhich

theglassarose,meaningnotjustthespecificingredientsoftheglassIamholding,butthat

theglassonlycameintoexistencebecausesomebodywantedittobemade.Thereisthe

desireoftheowneroftheglassfactory,whichislinkedtothepossibilitiesofthemarket.

Youcanseehoweachofthesepointscanspreadoutintomany,manyotherlinesof

connectionanddependence.Itcanembodythehistoryofglassmaking;itisheldinplaceby

thefactthatthesupportivefactorsthatstopitbeingbrokenaremorepowerfulthanthe

factorsthatcouldleadtoitbeingbroken.

Theabsenceofdestructivefactorsisoftentakenforgranted.Recently,therewasabig

earthquakeinItalywhereallofasuddentheearthshookandbuildingsfelldown.Buildings

aremaintainedbycertainqualitiesoftheirstructuresuchashowthewallsareinrelationto

thelineofgravity,thenatureofthefoundations,thequalityofcementandsoon.Under

ordinaryconditionsthesefactorsofmaintenancearepowerfulenoughtoresistsmalldisturbances.However,whenanearthquakeoccursthevibrationthefactorof

destructionisgreaterthanthefactorsofmaintenance.

Wetendtounderstanddestructionbythinkingthatsomethingterriblehashappened.These

goodpeoplegoingabouttheirordinarylives,orasleepinbed,havehadthisterrible

accidenthappentothemPartofthatisbecausewewanttobelievethatbuildingsare

stable.Wewanttobelievethatthingsstaywhereweputthemsothatwecanmake

accuratepredictionsabouthowthefuturewillbe.

Butwhatemptinessillustratesisthatwhatappearstobeaseparateentityandtherefore

selfdefined,isinfactsomethingatthemercyofmanyotherforces.Theseforcesare

invisiblemostofthetime,buttheyarealwaysinoperation.Theglasslooksstaticbecauseof

therepetitionofcertainrhythmicpatterns.Thefundamentalqualityofthemolecules,the

atoms,thesubnuclearparticles,arethemselvessimplyvibration.Bytheoperationofthese

factorscomingtogether,theformofastableglassiscreatedandwillendureforawhile.

Whenwelookatthisthinginmyhand,weseeaglass.Ifwewerentabletodothatpeople

wouldsay,Oh,thispersonisabitstupid.

Normally,wethinkitisasignofintelligencetoidentifyanobject,butfromthebuddhist

pointofviewitsakindofstupidity.Itisthestupidityofnotseeingthedynamiceventand

thisisthesameforeverything.Howthisroomfeelsdependsontheamountofcloudsinthesky,ontheheating...Peoplewentoutoftheroomforlunchsothetemperaturedropped.

Nowthatweareallback,ourbodiesactaslittleheaters;aftersometimethetemperature

willgoupagain.Althoughwesayitscold,essentiallythisisonlyhalfasentence;itscoldat

themoment,giventhetemperatureofmybodyandmyexpectationaboutthetemperature

oftheroom.

AdynamicinterrelatednessThebuddhistconceptofemptinessissayingthattheentireuniverseisrelational.Thereare

nofixedthings;therearenotrueselfexistingentities;everythingisinterrelated,notinastaticway,butinadynamicway.Itisimpossibletoreallytalkaboutthisbecauseeverything


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isrelated.Usingatermlikeeverythingsomehowconjuresuptheideathatthereare

things.Whatthereare,aremomentsofexperienceandthesemomentsofexperiencecome

togethertocreatepatterns.

WhenIholdthisglassup,partofthemomentofexperienceisaperception.Thevisual

perceptionofthisisinfluencedbythedirectionoflightintheroomandbythenatureofyourownvision.Maybeyouneedglasses?Inwhichcasewhenyoulookattheglassyou

dontseeitveryclearly.WhenIhadtogetglassesforreadingitwasaveryhelpfulreminder

thateverythingisdependentcooriginationbecauseIalwayshadgoodeyesightandthenI

hadnotsogoodeyesight.Sayingmyeyesaregoodisagainhalfasentence;myeyesare

goodforawhiledependingoncertaincircumstances.

Whenwehavetheideaofmyeyestheyseemtobelongtome,andnotonlythatbutto

somehowbeanexpressionofmyself.Thethinginmyeyesthatisnotsogoodisthemuscle,

andtherelaxingofthismusclewithagemeansthatIneedglassestoread.Knowingthatitis

mymuscledoesntdomuchgoodbecauseitisnotthekindofmusclethatyoucandoanythingabout.

Inthatmomentofperception,youhavethelightintheroom,thequalityoftheeye,and

whatisperceived.Butasweweredoinginthevipassanapractice,wecanseethatglass

itselfisaconcept:toseetheglassmeanstohaveaconceptofglassreadytoprojectonto

whateverthisthingthatisinmyhand.Theglassnessoftheglassisnotentirelyinthisthing

inmyhand,norisitentirelyjustinmyhead,butitisthecomingtogetherofthesedifferent

factors.Itisthesamewitheverythingwesee;itisnotintheobject.Weneverseeobjects

themselves;whatweexperienceisanaspectofrelatedness.

SylvesterandIaresittinghereandwehavesomerelationship.IspeakinEnglishandthen

SylvestertranslatesthatintoGerman.Wecansaythattherearetwopeopleinrelationship,

andaswehaveestablished,thatisbothsimpleandstupidbecauseSylvesterisanameand

Jamesisaname.ThetwonamesmakelifeeasybecausebothJamesandSylvesterare

changingallthetime.Thenaminggivesusasenseofsomethingstableandenduring.

EmptinessisontheedgeoflanguageThisisoneofthereasonswhyemptinessisdifficulttoreallyunderstandasanexperience

becauseitisrightontheedgeoflanguage.Languagedealswiththeconstructionofthings

thatcanbereferredtoacrosstime.YesterdaymorningIwasworkinginLondon.Ifweunderstandthatsentenceitcreatesanimageofsomething.ThereisaplacecalledLondon,

andthereisapersoncalledJames,whoyesterdaywasinLondon.But,ofcourse,Londonisa

verybigcityandIwasonlyinaverylittlepartofLondon.MostofLondonIdontevenknow

althoughIhavelivedthereaverylongtime.

Inthatway,whenwespeak,wearealwayscreatingpartialtruthslittlegesturesorhints

butwehavetoactasiftheywerethewholestoryandsowefindourselvesinakindof

theatre:thetheatreofasif.Thetheatrebeginswithsuspendingdisbelief.Whenyougoto

thetheatreyouknowatonelevelthatthepeoplewhoappearonthestageareactorsand

theyarepaidmoneytopretendtobesomebodyelse.Whentheycomeontothestagewe


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arehappytobelievethattheyarewhoevertheytellustheyare.Wewanttobetakenin;we

wanttogetlost.Thisisveryprofound.

Childrenunderstandthisverywell.Sometimes,inthemorning,Iseechildrenontheirway

toalocalschool.Iseealittlegirlagedaboutsixandshehasalovelylittledresswithlotsof

chiffonunderlayers,alittletiara,andawand.Forherself,sheisamagicalprincessgoingtoschool,butsheisnotreallyaprincess.Wecouldsaythatsheisalittlegirlpretendingtobe

aprincess,orwecansaysheisreallyaprincesswhohasbeencapturedbyanevilwitch,her

mother,whokeepstellingherthatsheisjustalittlegirl!Sincethispersonwasbornpeople

havesaidsheisalittlegirl,andalltheculturalreadingsaboutgenderhavebeenmassaged

intohersothatshecomestobelievethatsheisagirlandsheshouldbethewaygirlsare.

Thegirlnessofthegirlisnotinthegirl;itisintherelationbetweenthecultureandthegirl.

Theformthatthegirlisabletomanifestindependsontheenvironmentinwhichsheis.

Evenwhenwesay,inwhichsheis,weimaginethatthereisagirlwhocouldbedippedinto

theculturethewayshecanbepoppedintothebathattheendoftheday.However,we

dontgetintoculturethewaywegetintoourpyjamas.Webecomeourselvesthroughtheinteractionwiththeculture.Thereisnotagirlthatyoucanseparatefromtheculture.Even

withtheriseoffeminismandwomentryingtotakepatriarchyoutofthemselves,theyare

simultaneouslyputtinganewkindofcultureintothemselvesbydevelopingthemselvesin

relationtonewideas,possibilities,consciousnessraisinggroups,andsoon.

Thisisthenatureofemptiness.Ourexistenceprovidesnothingtoclearlygraspsuchasthis

iswhoIamorthisiswhatIam.Rather,weexistasthismovementofenergywithinafield

ofenergy,inwhichwehavecontactwithpeoplewhocauseinsomecasesexpansionandin

othercasescontraction.WecantalkaboutthatintermsofIlikethisperson,orIdontlike

thatperson.Butgenerallythesereactionsarepriortolanguage,beingenergeticresonancesthataredependentontheparticularconstellationsofourkarmaorhistoryasitmanifests

momentbymoment.

Whenweattendtotheimmediacyoftheexperienceofbeingwithourbody,andalsobeing

withothers,wefindpulsations.Thesepulsationsdontlastverylong;theyariseandpass.

Theyareimpermanentandtheyarealsoselfliberating;theygobythemselves.Amoment

isthereandthenthatmomentisover.Ifconditionsareright,themomentcanberepeated,

butweneverknowifamomentcanberepeatedbecausewe,asanegoself,arenotthe

creatoroftheconditions.However,ontopofthat,anotherintersectinglineofemergenceis

ourlinguisticlevelonwhichwecansayIlikethatthereforeIwantmoreofit,orIdontlike

thatthereforeIwantlessofit.

WhenweseesomethingthatwelikewesayItisgood.Thisisareallyimportantlinguistic

movethatwemake,becauseifIweretosay,Ilikethisglass,Iwouldbespeakingofa

relationshipwherethereissomethingimmediate,direct,andconnectedbetweenmeand

theglass.Iwouldbetalkingthenaboutme,sothestatusofmystatementrelatesjustto

meandtheglass,Ilikethisglass.Fromthatthereisnobasisforsaying,andsoyou

shouldlikeittoo.ButifIsay,Thisisagoodglass,thefeelingtonethatwasinsidemeis

nowputintotheglassandseemstobesittingtherebyitself.SinceIhaveestablishedthat

thisisagoodglasstheremustbesomethingwrongwithyouifyoudontagree!Thisis

becausethegoodnessoftheglassisnowdecontextualisedandexistsoutsideoftimeandspace,sothisisagoodglassforeverandever...Nobodycandoubtitsgoodness.


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Thisisthedifferencebetweensamsaraandnirvana.Samsaraisthestateinwhichwecutoff

thedynamic,energetic,ongoingrelatednessofwhatwecallallphenomena.Wefind

ourselvesinaworldofseparatethings,internallydefined,andseeminglyenduringinthat

way.Clearlythisisnotwhatweexperience.Evenifwedontspendmuchtimedeeply

observingourexperienceweknowthatthisisnothowtheworldis.

LettinggoofmapsandassumptionsThecityIlivedinasaschoolboywasattackedbyademonforceofarchitectsinthe1960s.

Thesewereaparticularlyterriblekindofarchitectswhomakehousesforotherpeoplethat

theywouldnevereverliveinthemselves!Wholevastareasofthecitybuiltofbeautifulold

sandstoneweredemolished,andthepeopleweremovedfromtheirhomestonewhousing

estatesmadeofcementontheoutskirtsofthecity.Theserapidlybecameveryterrible.

Mymotheralwaysusedtosay,Oh,theyvespoiltthecity.TheyveruinedGlasgow.This

wastruefromanemotionalpointofview,butwhereisthecitytheyhavedestroyed?Shehadamentalimageinherheadofthecitythatsheknewfromherchildhoodandthatcity

remainedherbasicmap.Althoughallkindsofonewaysystems,flyovers,androundabouts

werebuilt,mymothercontinuedtogivepeopledirectionsintermsofthebusroutesasthey

hadoperatedfortyyearsearlier,becausethatwashercity!

Thisisaproblemintakingthingsasstronglyreal.Assoonasweestablishsomething,the

impermanentnatureofallphenomenaisimmediatelyautomaticallyoperating.Welivein

thisconstantdisjunctivedialoguebetweentheworldthatweexperiencethroughoursenses

andthemapsweformulateinourhead.Themorewecancomeoutofthemapandbewith

theworldasitpresentsitselfmomentbymoment,themorewehavethepossibilityof

beingmorealiveandmoreresponsive.

However,thiscomesatsomecost.Thecostisthatyoucantrelyonyourautomaticpilot

thatmapofassumptionsandpredictionsthatwillallowyoutooperatewithoutreally

attendingtowhatsgoingon.

WhenIwasayoungmanIusedtowalkalotinthehillsofScotland.Therewasoftenmist

comingdownoverthehills.Ifyouhaveadetailedcontourmap,whenthemistclears,you

canworkoutwhereyouare.Ifyoudonthaveamapitcanbequitedifficultsinceallthe

hillslookthesameandifthemististhickitisdifficulttoworkoutyourdirection.

Inthesameway,weusethemapsthatwehaveinsideourselvestomakesenseofthe

situation.Allofushavearangeofmaps.Wehavemapsfromourmother,ourfather,from

television,fromschool,andfromfriends.Onceyoustartgivingupthesemaps,howwillyou

behave?Whatwillyoudo?

Whenwestarttodropourassumptions,anxietyarises,becauseoneofthefunctionsof

mapsistotellyouinadvancewhatyoucanexpect.Whenyoumeetsomeoneforthefirst

timeyoudontknowwhattodo.Ifyoustarttogetclosertothemitsevenmoredifficult

becauseyouthink,HowwillIbehave?WhatdoIwant?Whatdotheywant?Itisdifficultto

know.Usuallywehavesomemapsthattellus,someinterpretivematrixwehaveinour

head.Ifthesituationisintensewemightredrawourmapalittlebitsoitwillfit.Ifthe


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situationislesscertainwemaygobacktoourmapandsay,Eh,whatisthepointofthis?It

doesntfitmymap.

Alotofmeditationpracticeisaboutdissolving,deconstructing,andlettinggoofmaps.

BecauseofthatnewkindsofanxietycanariseespeciallyaroundthetopicofHowwillI

knowifwhatIdoisrightorwrong?Generallyspeaking,theworldwilltellus.Ifyoudrivedownastreetandyouaregoingthewrongwaysomebodyisgoingtotoottheirhorn.The

truthofasituationdoesntlieineitherpolarity,butliesinthemeetingpointofthepolarity.

Imagineaninfinitysymbollikeafigureofeightonitsside;eachendpointislikeSylvester

andmeandwherewemeetisthiscrossingover,thishookinginthemiddle.Weactually

onlymeetinthismiddlepoint.Whateverkindofconnectionwecanhavearisesbythe

movingtogetherofthisqualityofenergythatopensandclosesaccordingtodifferent

factors.Thequalityofthatisdeterminedbytheopennessinthetwopolarpoints.

Forexample,ifIamtalkingwithSylvesterandenjoyingtheconversationthenifthephoneringsandSylvestergoestoanswerit,Imayfeelverywounded.Imaythinkhedoesntlike

memuchorthatsomeoneelseismoreimportantthanme.Thiskindofnarcissistic

woundingisverypopularinlovestories:IthoughtIwasthewholeworldtoyou...Ifyou

reallylovedme,youwouldneverleaveme.Inthisway,theclosingdownthefixation

aroundtheselfreferential,selfreassuringneedofoneegopointcollapsesthepossibility

ofopencommunication.

EmptinessandcompassionTantradescribesthisastheinseparabilityofemptinessandcompassion:themorewe

experiencethelackofafixed,sustainable,definedidentityinbothourselvesandtheother,

themorewecanmoveawayfromtryingtocontroltheotherpersonintoconfirmingwho

wethinkweare.Wecanthenbecomefreetorespondintothesituationasitactuallyis.

WhenwesaywewanttotaketheBodhisattvaVow,sayingIwanttodevotethislifeandall

myfuturelivestothebenefitofallsentientbeings,isveryeasytodoasageneral

statement.Savingallsentientbeingsisveryeasy.Tryingtosavetheonepersonthatisin

frontofyouismuchmoredifficultbecauseallsentientbeingswanttobesaved.

Wesitinmeditationandsendoutraysoflight,andtheseraysoflightdissolveintoall

sentientbeings;alltheirsinsandlimitationsareremovedandtheyfeelhappy,relaxed,andsmiling.Likeaflockofbirdstheyflyupintothepurebuddhaland.Thisiscalledpractice.

However,whenyoufinishyourpracticeandyoucomeoutandmeetarealpersonwho

doesntflyawayordoesntwanttoabsorbyourbeautifulwords,ratherevenwantstopoint

outyourmistakes,thenyouhavetherealbasisofcompassion.

Thethreecircles:emptinessofself,ofother,andoftherelationshipbetweenFromadharmapointofviewthethingwethenhavetodoistoactivatewhatarecalledthe

threecircles,whichistheemptinessofself,other,andoftherelationshipbetween.


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Thisisacentralpartofpractice.Therearetwolevelstoknowingyourlimitations.Thereis

knowingyourlimitationsinprivateinwhichyoumightsitinyourpracticeorbeintherapy

Therapyisakindofprivatesituationwhereyoumighttalkaboutwhatiswrongwithyou

andhowyouarelimitedandyoucanbequitehonestandopenaboutwhoyouactuallyare.

Thenthereisthesecondlevelinwhichotherpeopletellyouwhatiswrongwithyou,especiallywhentheyareangry.Thisismuchmoredifficulttoaccept,becauseinthe

momentwhensomeonetellsyouthatyouarebeinglazyorselfishwhatisbeingpresented

isadescriptionofyourbehaviour.Youmightknowthattheyaredescribingyourbehaviour

accuratelybutsomehowthedescriptionseemstogorightintoyourheartandyoufeelan

ontologicalattack:Myverybeingintheworldisbeingpinned.

Thisiswherewecanunderstandhowfarwearefromintegratingemptinessand

compassion.Thisiswhy,particularlyindzogchen,thefocusisnotsomuchondoinglong

retreatsunderstablecircumstancesbutisaboutdoingareasonableamountofpracticeand

takingitintotheworld,becausetheenvironmentwillalwaysbepushingyouonthepointswhereyoureact.

Wecantakeafewminutestoreflectonwhatarethepointsaroundwhichwemostquickly

closedown,orgetknottedordefensive,andthentrytotalkabitaboutthatwiththe

personsittingnexttoyou.

Thatmightseemlikeaveryintimatethingtodosincethesemaybethingsthatyoufeelabit

embarrassedorashamedabout.ButtheBuddhahasexplainedthatallbeingshavethefive

poisons:stupidity,mentaldullness,assumptivethinking;desire,attachment,longing;

aversion;anger;pride,narcissism,habitualselfreference;jealousy,andthehabitof

comparingandcontrasting.Itismostlikelythatwhateveryoufindoutaboutyourselfwillfit

intooneofthesefivepoints.Whateverfeelsmostpersonal,mostprivate,mostshameful

aboutourselvesisprobablysharedwitheveryoneelse.Becauseweallkeepithiddenit

lookslikewearetheonlyonethathasitandthereforewewouldneverwanttoshowit!

Wehavetorememberthattheentryticketintothisworldis,tobeprettyfuckedup.Weare

allhere,soIguessweallhadtheticket!

Wewilldothisforaboutfifteenminutes.

[Reflectivesharing] SufferingandsamsaraOneoftherealgiftsofdharmaisthatitbeginswiththetruthofsuffering.Noneedtoget

lostinfantasiesabouthowyourlifeis;ifyoureallylookyoustarttofeeltheanxietythatis

attheheartofit.Therootofallsuffering,andtheattachmentwithwhichwetrytoprotect

ourselvesagainstanxiety,isignorance.Weforgetourownground,weforgetourown

nature,andinnotknowingwhoweare,webecomeanxious.

Therearetwoaspects:thepersonalandthestructural.Itispersonalbecauseitishappening

toyouandisyourstory,butthestructureisnotpersonal.Thestructureisthestructureofsamsara.Becauseofignorancethereisattachment,becauseofattachmentthereis


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confusedbehaviour,andbecauseofconfusedbehaviouryouhavesuffering.Yoursuffering

isnotapunishment,neitherisitasignthatyouareabadperson.

Ifyoustickyourfingerinacandleflameitwillburnandpainwillarisefromthat.Justaswe

seethepoormothtryingagainandagaintoburnitselftodeath,sotheBuddhalooksdown

andseeshumanbeingsflyingwithattachmenttowardsthethingsthatburnthemup.Themorewecanbeawareoftheimpersonalnatureofthecausalmatrix,themorewecantake

responsibilityforourpart,whichistoremoveourselvesfromtheentrammelmentbeing

wrappedintotheconsequencesofthecausalmatrix.

Thisstructureisrecognized,onasmallerscaleinpsychotherapy.Peopleoftenentertherapy

thinking,Iamaterribleperson.Imakemistakesallthetime,andIseemtoupsetother

people.Byhearingaboutthestructureoftheirchildhoodwecanunderstandhowpatterns

becameestablished.Thefactthatthesepatternshavebecomeestablishedisnotthe

personsfault,becauseatthetimewhentheywereverysmallandlivinginthatfamily

systemwhichputsuchapressureonthem,theyhadnochoice.Thatwasthelimitoftheirwholeworld.Weusethisdescriptionofthedevelopmentofneurosisthroughtimetofree

thepersonfromthebeliefthattheyaretrulyandintrinsicallybad.Atthesametime,they

mayhavealotofhabitswhichcausetroubleforthemselvesandothersandtheyhaveto

workonthesepatterns.

Itisthesameinrelationtosamsara.Duetothefunctioningofignorance,attachment,anda

longaccumulationofkarmakarmageneratedinrebirthafterrebirthinwhichwemoulded

andadaptedourselvestotheenvironmentwecameoutintowefindourselveshavingall

thesetendencies:selfishness,pride,confusionandsoon.Thecauseofthisissimplythe

structuralmovementofwhathappenswhenignorancearises.Inthatsenseitisnotour

fault,becauseattheverybeginningtherewasntanustoberesponsible.

However,whereweareresponsible,isthatwearenowinasituationwherewehaveaccess

tomanydharmamethodsthatwecanlearnandapply.Wehavethischanceanditisupto

ustouseitornot.Thisisveryimportant.

Whatwewanttodoistodevelopaverydelicatecuriosityabouthowwefunction.HowdoI

comeintoexistenceinthisparticularway?Themoreweunderstandhowwefunction,the

morewecanmakedelicateadjustmentsinordertobelessidentifiedwiththesepatternsof

arising,sinceitistheidentificationwithwhateverisarisingthatleadsusintothesituation.

Forexample,youcouldspendalldayinabigtrainstationlookingatthetrains;trainscome

andgobutyouarestillinthestation.Thatsprettygoodandiseventhegoalofmeditation

nottotravelaroundsomuch!Italsohelpsglobalwarming.Youcutyourkarmicfootprint

andyourcarbonfootprintatthesametime!Everytimethoughts,feelings,andhabitsarise

inusandweareinit,theyaddalibidinalinjectionoranenergeticreinforcementtothe

statusofthehabitualthought.

Ifyousmokecigarettes,everycigaretteyousmokereinforcesthetendencytosmokeand

alsotheidentityofIamasmoker.Ifyoueventuallystopsmokingthatwontstopother

peoplesmoking.Youmightbesittingoutsideinacafandsomebodylightsacigarettenext

toyou.Thesmokefloatsbyandinsidethissmokearelittlehooksthatareclawingatyour


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brain.Youremindmyselfthatyouarenotasmokeranditgoesby,butifyoustillwantto

smoke,thenyoumighthaveacigarette.

Thisistheproblemwithtryingtorenouncetheworldbysayingyouwontdothisorthat.

Evenifwearenotdoingit,someonewilldosomethingsimilarclosetous,andthatvibration

caneasilysetoffthetendencyinourselvesagain.

ThepointofbalanceisalwaysemptinessThepracticeisnotaboutgettingridofthingsoroffusingintothembutofstayingveryclose

sothatyoucanseehowthingsare,andthenmovingtowardsthemoutofafreegestureof

response.Itsaboutexperiencinginthemeditationpracticehowtobeascloseaspossible

towhateverisarisingandtodevelopperfectbalance.

SomeyearsagotherewasadocumentaryaboutaFrenchmanwhosetupahighwire

betweentheTwinTowersinNewYork.Thesetowerswerequitefarapartandhewas

tightropewalkingfromthetopofonetowertotheother.Hewascompletelyunprotected,

havingnosafetynet,buthedidhaveanexquisitesenseofbalance.Thisisexactlytheheart

ofmeditation:nottiltingawayfromthings,nottiltingtowardsthem,butjuststaying

presentwitheverythingasitoccurs.Whenhewaswalkingacrossthislittlewirebetween

thesetwohighbuildingsthewindwasalsomovingandthewirewasresponsivetoeach

step,sohewaswalkinginadynamicworld.

Ithinkthisisaveryhelpfulexamplefornotblamingcircumstances.InEngland,inthe

autumn,thetrainsareoftendelayedandtherailwaysannouncethatitisduetothewrong

kindsofleavesonthetrack!Thismentality,toalwaysblamesomethingelse,isalsowhatwe

bringintomeditation.Wecanblameourselves,wecanblamethethoughts,wecanblame

thepracticeandwecanblametheteacher.Blamingisawasteoftime,ameaningless

mentalagitation.

Thekeythingistodevelopaclearphenomenologicalattentiontoseepreciselyhowyour

owntendencyisandtoreturnagainandagaintothepointofbalance.Inthehighertantric

teachingsandindzogchen,thepointofbalanceisalwaysemptiness.Thisemptinessor

opennessmeansastatethatisungraspable.

Imagineyouareclimbingatreeandthenwanttowalkalongabranch;youcanseethereare

otherbranchesaboveyousoifyoustarttowobble,youcanreachupandholdontoanotherbranch.Butwhenyouarewalkingalongthishighwire,therearenobranches,andsothe

centralthingisnottogotoonesidetoholdontosomethingtopushyouback.Thatisto

say,nottotakerefugeintheobject.Notthinkingthatmorethinkingaboutsomethingis

goingtohelpyou,butfindingawaytorestinspaceitselftoawakentotheinfinite

spaciousnessofonesownnature.Wheneveryoufeelyouaregoingoutofbalance,

immediatelyrelaxbackintothatspaciousnessandthenyouarepresentjustwhereyou

needtobe.

TonglenpracticeWewilldoapracticenowwhichsomeofyouknowasaversionoftonglen.Tongmeansto

giveout,andlenmeanstotakeinortohold.Thisisageneralmahayanapracticeinwhich


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weofferallthegoodthings,allourmerit,wisdom,virtue,andsoontoothers,andwetake

infromallsentientbeingsallthatisdifficultandproblematicintheirexistence.

Imagineallsentientbeingsfrogs,dogs,people,anykindsofbeingsandoutofyourheart

imagineraysoflightspreadingoutandtakingallyourmeritandvirtueintothesebeingsand

removingalltheirimpediments.Thenimaginethatfromthesebeingscomealltheirlimitations,problems,confusions,andallthatbindstheminsamsara.Thismeltsintoour

heartintheformofcloudsofdarkness,poison,sharpweaponsandsoon.

Fortunatelybeforewedothis,wehavealookatthestateofourheart.Fromthevery

beginningtheheartispure,open,andempty.Ifweimaginetheheartasthecentreofour

beingthesiteofI,me,myselfthenwhoisthisself?Thereisaverybeautifulsongfrom

TheSoundofMusicconnectedwiththehillsnotfarfromwherewearehereinAustria.

WhenMariaisteachingthechildrenaboutmusicalscales,shesings,Me,anameIcall

myself.Thisispuredharma.WhowouldhavethoughtJulieAndrewswascapableofthat?!

Becausewhatisme?Aword.Thewordsitsasakindofstickaroundwhichmanythingscanbegathered.However,beneathitbecauseinthecourseofourliveswehavecalled

ourselvessomanydifferentthingsthereisnodeep,essential,definedpointofI,me,

myself.

Wehavebeenabletobesomanypeoplebecausewehaveneverbeenjustonething;that

istosay,theheartisanopenpotential.Itstheveryemptinessofourpersonalidentitythat

allowsustobesocreativeandadaptiveandtobecomewhateverisrequired.

Whenweimagineallthisnegativitycominganddissolvingintous,itisnotcomingintothe

narrowpotoftheego;otherwisewewouldrapidlyfeeloverwhelmed.Rather,itsthe

infiniteemptinessoftheminditself.Althoughweexperienceourcentreashereinthe

middleofourbeing,itsnatureisinseparablefromthesky.Aswegathertogetherallthe

miseryofallbeingsanditmeltsagainandagainintous,itjustdissolvesoutintonothing.

WesupportourselvesindoingthisbymakingthecontinuoussoundofAa.Aaisthesound

ofemptiness,anditrelatestothebasicvowelthatrunsthroughalltheconsonantsinthe

SanskritandTibetanalphabets.Aaisjustabsolutepotential.AllsoundsarisefromAa,from

somevariationoftheopenthroatednoise.WhenwereciteAaitmeanswecandissolveall

thebasisofsemanticelaborationwherebywereifytheevanescent,ungraspableformsinto

thisandthat.BecausethisAaistheunderlyingpotentialofallthings,itdeconstructsthem

backintotheopen,emptygroundandsothesemioticwebwhichfixeseachthinginitsownplace,dissolvesintonaturalspaciousness.Thatiswhyeverythingcandissolveinto

emptiness.Byrestinginthestateofemptinesseverythingcandissolvewithoutleavingany

traces.

Letsdothispracticestandingup.Westartatfirstbyofferingthelightouttoallbeings.You

candoitwithyoureyesopenorclosed.Youjustbringyourhandsoutlikethis[James

demonstrates]andmakethesoundofAa.Itisveryopenandexpansiveandyoufeelthe

chestmovingwhilecompletelyofferingeverything.Andthen,aftersometime,youcanturn

itaroundtopullallthenegativityofallbeingsintoyoucontinuingwiththesoundofAa.If

youfindyourselfbecomingagitatedbythissecondstage,thensimplydothepositive


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sharing.Itisimportanttoendonthepositivesharing.Thenjuststandquietlyforashort

while.

Sostandupandfindenoughspace,soyoudonthityourneighbourwhilesavingallbeings!

[Tonglenpractice]

TonglenpracticeisusedinalltheschoolsofTibetanBuddhismandisdoneinslightly

differentways,andisunderstoodindifferentways.

WhywepracticetonglenOnagenerallevel,wesaytonglenisdonetoreducethesenseofseparationofselfand

otherandthatbyputtingotherpeoplefirstweantidoteourtendencytohaveourego

selvesasthecentreofourconcern.Onadeeperlevelitexpressesthenondualitythe

inseparabilityofsubjectandobject:thatwedonotexistapartfromtheworld,which

meansapartfromotherbeings.Thewelfareofothersisourwelfare,becauseotherpeople

arewhatweencounter.

Aroundheretherearedogs,chickens,horsesandhowtheyareaffectsus.Ifweseea

horselimpingwehaveaconcern.Wedontusuallyhavetothinkaboutthat,wearejust

concerned.Thatisbecausethehorseisus;itisourexistence.Ourexistenceisnotcontained

insidethisskinstructure.Ourexistenceisturningaroundthepointofspacebetweenusand

beings.

Themeetingpointbetweenselfandothersisungraspable;wecanneverfindnorcontrolit

butitisalwaysthereandalwaysmoving.Themoreweopentoothers,themoretheywillimpactus,andthemoretheyimpactus,themoreourlifeismovedoffthepathwethought

itwouldgoon.Wethenfindourselvesinhabitingourexistenceasitpresentsitselfrather

thantryingtoprotectwhatwehavealreadyestablishedasourselvesandourconcerns.

Ifweweretrulyafixedentity,tobeaffectedbyotherswouldbeatragedy.Becauseour

existenceisnotathingitisnotsomethingalreadyfixedbutisaceaselesspotentialthat

movesintomanifestationinaccordancewithcircumstancesthenthemovementsthatwe

haveinresponsetoothersbecomemovementswhichhelpustoloosenupmoreandmore,

sothattheconstraintsofprediction,definition,blame,hunger,emptinessandsooncan

starttofalloff.Thesequalitiesofdesirehunger,longing,andprediction,whichhavebeen

givingusasenseofdefinitionandpurposeinourlifestarttoloosenandfallaway.The

meaningofourlifeisnotthensomethinginsideus,notsomesecretselfthatneedstobe

uncovered,butisrevealedtousintheinfinitediversewaysinwhichwemanifest.

Ortoputthatinanotherlanguage,themindsnaturefromtheverybeginninghasbeen

openandempty.Itisnotathingthatcanbemeasuredorquantifiedinanywayandsoone

willneverknowoneself.Youcanbeyourselfbyrelaxingintothestateofopenness,butyou

cantknowitasathingbecauseitisnotathing.Fromthisopenstate,momentbymoment,

ourenergymanifestsaspartoftheworldbecausethegroundofourselfisthegroundofthe

world.


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Thisisnotamad,narcissisticinflation.Wearenotsayingthateverythingissimplyafantasy

inourmind,butrathertherelaxedopenstateofawarenessrevealsselfandotherarising

together.WhatIcall,I,me,myself,istheenergyofthenaturalcondition.Thatenergywill

flowmoreeasilyandconnectivelyinallsituationsif,insteadoftryingtosecureitsterritory,

whichasweveseenisanimpossibletaskbecauseithasnoterritory,itrecognisesand

relaxesintoitsownground.Westarttosee,thatIamemptyenergy,andtheenergytakes

theformofthesituation.

Inregardtothestill,opennature,lessismore.Thereisnothingtobebusyabout.Wedont

havetotrytoimproveit,tocorrectit,ormakeitfunctionproperly.Itisnaturallyperfect,

andtherestisenergy.

Sinceyouwerebornyouvebeenchangingmomentbymomentandthechangesyoumade

werenotcomingoutofyou.Rememberyourfirstdayatschool.Perhapsyourmotherleft

youatthegateand,likeme,youhadlittletearscomingoutofyoureyes?Butthatiswhat

mothershavetodoandlifegoeson.Youfindyourselfatschoolandyoubecomewhoyoubecomethroughthatinteraction.

So,theessentialpointsfromtodaysteachingarereallytoseethemomentbymoment

dynamicnatureofwhatwetaketobeourordinaryidentity.Wearenotathingbutan

infiniteresponsivenesswhosemainsupportistorestintheopenstate.Whenweforgetthis

openstatewestillneedsupport,butthenwehavetolooktoobjects,tootherpeople,and

tocircumstancestotrytosupportus.Howeverbecausetheyalsoaresimplyformsof

energy,theyhavenofixeddefinitiontohelpusmaintainwhatwearetryingtomaintain.

Theheartofthisis:donttrytochangetheunchangingnature.Thatisawasteoftime.And

donttrytostabiliseyourenergybecausethatisawasteoftimetoo.Energyisalways

moving.Ourlifeisalwaysmoving.Weareatthemercyofcircumstances.

Sittingintherestaurantatlunchtimetoday,Iwasatasmalltablewherethefoodcame

very,veryslowly.AfterawhileIwaslookingatmywatchand,ofcourse,manythoughtsand

feelingsarosewiththis.ItsnotthatIshouldnthavethesethoughts.Itsnot,Oh,mymind

shouldbesopeaceful.Ishouldntbedisturbedbyanything,butenergyismoving.The

peopleinthekitchenwereworkinghard.Thewaitresswasonherownandrathertired,so

thefoodcomesasitcomes,andthathasconsequences.Thisishowourlifeis:energyis

movingwithenergy.Ourfate,ourcapacitytodirectthings,isalwaysatthemercyofothers.

Nowweareatthemercyoftheendoftheday!Forthosewholike,tomorrowmorningat

nineoclockwewillhavesomequietsittingforfortyfiveminutes,andthenwestartthe

mainprogrammeattenoclock.

Seeyoutomorrow,ornot?Whoknows?

DayTwo: Purefromtheverybeginning:kadagHereweareanotherdaystillalive!Thefocusfortodayisonthistopicofkadag,whichisaTibetanwordmeaningpurefromtheverybeginning.Thisreferstoourownnatureandto


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thenatureofallthings.Wecanapproachthisfromvariouspointsofviewincludingdifferent

meditations.

Seeinghowlostandconfusedwecanbecome,acentralquestionforusisabouttherelation

betweenourpotentialandourobscuration?Sometimesweseemtobemainlyobscuration.

Wemayfindlittleroomformaneuverandfeelasifwearetheobscuration.Thatsortofexperiencecanmakethethoughtofanyformofclarityseemsimplytantalising,becauseifI

amsomessedupandconfusedhowcouldIgofromheretothere?

Inthegeneralbuddhisttradition,therearemanymethodsofpurificationbasedonthe

principlethatunlesswegetridofthisobscurationwewontbeabletoseeclearly.Thatis

describedasaview,aviewbeingwhatarisesfromaparticularviewpoint:ifIamcaughtup

inalotofmentalturbulenceandemotionalimpulsivity,thenthearisingsthatIidentifywith

standbetweenmeandthepossibilityofopenness,sotheyhavetoberemoved.Thatseems

fairlystraightforward.

Youmaywanttoeatbutyouvebeenabitlazyandalltheplatesaredirty,soifyouwanta

cleanplateyouhavetocleanthedirtoff.Whenthedirtisoffyouwillhaveacleanplate,but

ifyoudonttakethedirtoffyouwillhaveadirtyplate.Itisobviousthatadirtyplateanda

cleanplatearenotthesamething.Youputyourfoodontheplateandyouthink,Oh,thisis

dirty,howeverbecauseofsomeactionofthehandandsomewater,thedirtcancomeoff

theplate.

Thenatureofthisplateisalwayscleannomatterhowmuchdirtthereisonit.Iftheplate

werereallydirty,forexample,ifitwasapaperplateandyouputsomethingwithalotofoil

onitandtheoilsoakedintothepaper,thenitwouldbeimpossibletoclean.Soalthoughwe

areconcernedwiththedirtontheplate,thepossibilityoftheplatebeingcleanispresent

evenwhenitiscoveredindirt.

Therearetwothingshappeningatthesametime:thenaturalpurityorcleanlinessofthe

plate,andthecontingentoradventitiousdirtthathascomeontoit.Thedirtwasnotalways

there.Itaroseduetocausesandconditionsandbecauseofthat,becauseitcameinto

existence,itcanalsopassoutofexistence.

WhentheBuddhagavehisfirstteachinghesaidthereissuffering:thereisacauseof

suffering;thereisthewayoutofsuffering,andthereisamethod,whichistheeightfold

noblepath.Theeightfoldnoblepathiseightdifferentkindsofdetergentwithwhichyoucanwashyourplate.

Whatisimportantinthatwilldependinmanywaysonourowncharacter.Sometimeswe

resonatewiththeideaofthedirt,theobscuration,andtheconfusion,andwemight

becomeveryinterestedinhowthemindgetstiedinknots.Thatfascinationcantakeus

closerandclosertothedirtasadefinitionofourselves.Thenwhenwehearaboutthegood

qualitiesoftheBuddha,theBuddhaseemsfurtherandfurtherawayfromus.

Howeverwecanalsobeinterestedintheideaofthepath;ofthethingsthatwecandoto

createthepurity.Wecanlearnallkindsofmethodsandprepareforaverylongjourney.Or,

wecanlistentothefactthatbasicallytheplateisclean:thereasonthatsufferingcanendis

becauseitisnottherealnature.


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Inthetraditionofdzogchenweareconcernedwithprimordialpuritythenaturalpurity

thatistherefromtheverybeginning.Ofcourse,foodcomesandgoesonplates;theplateis

empty,theplatehassomethingonit,thentheplatehasthedriedupremainsofthemeal

Thisislikeourmind.Somethingarisesandwebecomecaughtupinit.Itstartstomove

awaybutweareleftwithsomekindoftrace,andthenthetraceisgone.Butifwebecome

caughtupinthetraceandthenlookforthenextthought,feeling,orsensationthatcomes,

thenweneverseetheplateitself.

Formostofusourmindislikeaverybusyrestaurant;thereisalwayssomethingonour

plate.Assoonasyouwakeupinthemorningplop!Youspendthewholedayeatingand

cleaningthenyoufallasleeptiredandwakeupthenextmorningplop!Wedontactually

experiencetheplateitself.Wemayimagine,Oh,ifonlymymindwasclearfromthoughts.If

onlyIdidnthaveallthisagitationthenIwouldbeabletoseewhatitis.

Anemptyscreen,amirrorandapaintingIfyougotothecinematheyhaveabigwhitescreenandthemovieisprojectedontothatscreen.Whilethemovieisrunningyoudontseethewhitescreen.Whenthemoviefinishes

youcanseethescreenbutyoudonthaveamovie.Youwouldntpaymoneyandgoouton

aFridaynighttositandlookatawhitescreen!Inthesameway,althoughthemindisempty

itisalsoalwaysfull.Youcoulddevelopafantasythatyoucouldturnoffthemovie.You

couldmakeeverythingstopandthenyouwouldjusthavethiswhitescreen,butthis

happensveryrarely.

However,inthecinema,whenthefilmisrunning,thefilmthatweseeandwebecomeso

involvedin,isinseparablefromthewhitescreen.Withoutthewhitescreenwewouldnt

havethefilm.Ifweunderstandthat,withoutswitchingoffthefilm,wecanknowthatthewhitescreenisthere.Thewhitescreenisthebasisforthemanifestingofthepotentialof

thefilm.Ifthisbackgroundwasntclear,forexampleifafilmwasalreadybeingprojectedon

toabigtelevisionscreenthatwasshowingsomethingelse,theimagewouldntbeclear.

Whatweseeinourmindsmomentbymomentisthatnewsituationsariseandthese

situationscanonlyrevealthemselvesbecauseoftheopenpotentialofthesiteofthe

manifesting.Thatpotentialisourownnature.Thetraditionalexampleforthisisamirror.

Themirrorshowsreflectionsandwhateverisheldinfrontofit,itwillgiveareflectionof;

thebasisforthiscapacityisthatthemirrorisitselfdevoidofanycontent.

Ifyoulookatapainting,andtherearemanyaroundhere,youwontseeyourown

reflectionbecausepaintingsdontreflect.Thepaintingisfullofthepainting.Butbecause

themirrorhasnocontentitshowswhatisinfrontofit.Themirrorisalwayspure,or

uncontaminated,oropen;itdoesntcarrythetraceofapreviousreflection.

Weoftendontexperienceourmindsinthisway.Whenwedonthaveadirectexperience

ofthisopenqualityofthemirror,wetrytomakesenseofwhatisgoingonandarevery

busywithallthethoughtsthatwehave.Weaskourthoughts,feelings,andsensationsto

explainthemeaningofourlife.Weaskquestionslike:Whydidthishappentome?Why

cantIdothat?Whyisthissortofthingsodifficultforme?Wethinklikethisaboutour

pastexperiencesandourpresentsituationandthenwethinkabouthowwecouldtrytomakeitdifferentinthefuture.Thisrequiresalotofactivity.


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EstablishingemptinessthroughdirectexperienceReturningtotheexampleofthemirror,thismeansthatwelookforthemeaningofour

existenceintermsofthepatternofthereflection.Butreflectionsareveryunreliable.The

dzogchenviewistodirectlyexperiencethestateofthemirror.Youcanexperienceit

throughrelaxation,andthen,withtheconfidencethataccompaniesthat,youcan

experienceitthroughthenatureofmanifestation.

Forexample,inthestoryofPrinceSiddharthawhobecametheBuddhaofourtime,hegrew

upasaveryprotectedyoungmaninasmallpalaceofasmallNorthIndianstate.Whenhe

wentoutsidethepalacehesawasickperson,anoldperson,andacorpse.Hecameto

reflectthatalthoughhisownlifewasveryeasy,protected,andsurroundedbyonlybeautiful

healthypeople;itwasntthewholestory,andoldageanddeathwouldcometohim.

Onenightatapartyhesawpeopleinthepalacebeingdrunk,fallingasleep,andlying

aroundinstatesofdisarray.Theideaofagoodtimedoesntchangemuchintwothousandfivehundredyears!Hethought,Whatisthis?Theydontlooksoprettynow,sohedecided

toleavethepalace.Forsixyearshepractisedwithyogisandmeditatorslearningand

applyingmanydifferentkindsofmeditationtechniquesandasceticritualsbut,afterapoint,

herealiseditwasntgettinghimanywhere.

Hestoppeddoingthesepracticesandsittingunderatree,hestoppeddoinganything.He

said,Illjustsithere.Inthatstate,bynotdevelopingnewideasabouthowhecouldgo

fromheretothere,bynotbeingdistractedintofurtherthoughtconstructionsoremotional

responses,accordingtothetraditionvariouskindsofdemonsbothfrighteninganderotic

cametodisturbhimandwithouttryingtoblockthemheallowedthemtobeastheyare.

IntraditionalTibetanpaintingssomeofthedemonsarethrowingspearsandfiringarrows,

andasthesegetclosetotheBuddhatheyturnintoflowers.Thissymbolisesthatwhenwe

areinmeditationandfindourselvespersecutedbydifficultthoughtsandfeelings,bynot

tryingtopushtheseawayordefendingourselvesagainstthem,theyrevealthemselvesas

notasdangerousastheyappeared.Thatistosay,itistheresistance,thesenseofThisis

intolerable,orIcantbearthis,orThisisverydangerousthatcreatesmostofthe

problems.Inthatway,theBuddharecognisedthathisminditselfwasseparatefrom

everythingthatwasarising,andyetalsoinseparablefromallthatwasarising.

Justaswithamirror:thereflectionisinthemirroritsintimatelypartofthemirrorwhenwelookatitandyetthemirrorisnotconditionedbythereflection.Mostofthetimewe

dontexperienceourselvestobelikethis.Wefeelmorelikealumpofclay,andthat

whatevertouchesusleavesamarkandshapesussowebecomeconditionedbyour

environment.Someconditionsweexperienceaspleasantandsomewetaketobe

unpleasant,sowewantmoreofthepleasantandlessoftheunpleasant.

Howeverwearenotinchargeofthesupplychainandsowehavetoreactallthetimeto

differentsituations.Fromthepointofviewofdzogchen,itisimportanttostaywithourown

experience.Wecanthink,OK,Ifeelmyselftobeconditionedbyevents.Ihaveahopeora

planandwhentheplanisnotfulfilled,orwhenthesituationdoesntmanifestthewayIwant

itto,Ifeelfrustrated,andfromthatsadnessandangercanarise.Whatisthenatureofthis


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thought?Whatisthebasisformebelievingthatmyownthoughtisanaccurateguideto

whatisactuallyhappening?

Forexample,wehaveahopetoeatoutsideinthegardenthisevening,sowehavetokeep

checkingthesky!Weheardifferentweatherreports.Inthatway,assoonaswehavean

ideaoranimaginationwearehostagetofortune.Clearly,thereisnothingwrongwiththeideaofsittingoutsidetogetherinthelovelyeveninglightdrinkingwineandeatingtogether.

Butwedontpersonallyhavethepowertoensurethattheideacanlandonthisearth,and

sotheconflictbetweenwhatwecanimagineandwhatactuallymanifestsgivesrisetogrief.

Ourhabitualconditioninggivesusparticularshapingssothatweviewtheworldaccording

toourownprivateagenda.Insideourprivateworld,wedevelopunderstandingsofhow

thingsareandwetakethattobeanaccuratedescriptionoftheworldoutside.

Thatisthebasicstructureofwhatiscalledaneurosis:somethingisarisinginourselvesand

itseemstotellusabouthowthingsare.Somebodywhodevelopsaconditionlikeagoraphobiahasagreatanxietyaboutleavingtheirhouse.Thisanxietyfeelslikeanaccurate

predictorthatiftheygooutoftheirhousesomethingterriblewillhappentothem.Apartof

themmightevenknowthatthisfeelingisridiculous,andyetinthemomentofgoing

towardsthedoortheanxietyarisesanditfeelsimpossible.

Inthatway,wecaneasilyidentifywithastatethatseemstotellthetruthbut,infact,is

quitedeludedandmisrepresentsthepotentialofthesituation.Iamsureweallknowthisin

ourselves:wehavebelievedthingsthatarenottrue,andwethoughtthatifwebelieved

themstronglyenoughthentheywouldbecometrue.Buttheintensityofthebeliefdoesnt

makeitthecase.

Canwetrustourselves?Partofawakening,whetheritisinpsychotherapyorinbuddhism,istorecognisethatwe

canttrustourselves.Thethoughtsthatariseinsideusthoughtsthatseemtotellthetruth

areoftenquitedeceptive.Thisisquitescary.WhatwillItrustifIcanttrustmythoughts?

Childrenaresenttoschoolyear,afteryear,afteryear.Theylearnreading,writing,

arithmetic,historyandgeography,butwhattheyarenevertaughtisthattheyarequite

mad!Theschoolsyllabusisbasedonrationalprinciples.Ifyoulearnthisthenyouwillget

throughyourexam,soyoulearntowriteanessayandorganiseyourthoughtsinacoherent

pattern.Essentially,whatthisdoesistocreateapersona;afalseself,inwhichwefeelinchargeoftheworldandthatweknowwhatwearedoing.Twoandtwoequalsfour.Ireally

exist.TonightIamgoingtoeatpizzainthegarden!Thiskindofthinkingalllinkstogether.

Actually,reallifeisexperiencedmoreintheplayground,whereyouencounterthebullies,

whereyoufindoutthatyourbestfriendisntyourbestfriendanymore,whereyouarenot

allowedtoplayfootball,oryounevergettousetheskippingrope.Thatistosay,you

encounterthediscrepancybetweenyourdesireandwhatyouget.However,whatweteach

childrenisthattheyjusthavetolearntosurvivethat;thatwhattheyneedissomeego

strengthtohelpthembecomeresilientandrobust.


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Thatshowwemissagreatopportunitytorecognisehowmadeverythingis;thatthe

constructsthatwedevelop,andwhatactuallyarises,aresooftennotincontact.Infact,if

weattendedmoretotheactualityofsituations,andlesstothedevelopmentofrefined

concepts,ourlivesmightmoveinabetterfashion.

ConditioningandidentificationConditioningisnotthatsomebadpersonisdoingsomethingterribletoyou.Froma

buddhistpointofview,conditioningisalsoanaspectoftheEuropeanenlightenment

project.Webelievetherearehumanrightsandthatthereshouldbeequalitybetween

womenandmenandsoon,butthisisalsoakindofcondition;thisisasetofcultural

concepts.Wecometobelievethatitistrue,andnowwithgreatgenerosityandkindnesswe

areextendingthistothepeopleofAfghanistan.WehaveRousseaubombsandVoltaire

machinegunstoshowthemthesuperiorityofourintellectualunderstanding!Thisis

enormouslyimportanttounderstandbecauseinEuropeandinAmericapeopleareso

convincedtherational,democratic,humanisticfocusistherealtruth.

Asafirststepincomingtounderstandthedzogchennatureofthemind,itsimportantto

lookattheculturalconceptsthatweareidentifiedwith.Becausetheyaresofamiliartous

andwehavebeensoeducatedinthem,wetakethemtobetrueandselfexistingbutof

coursetheyhavearisenhistoricallyduetocausesandcircumstances,andtheyalsoariseon

thebasisofpropositions.

Forexample,inAmericatherewasacivilwar,andterribleslaughteroccurred.Attheendof

thecivilwartherewasabigbannersayingJusticehasprevailed.InBritainwerefertoour

gloriousdead.BritainisfightinginAfghanistanandeveryweeksomesoldierscomeback

dead.Ourbravesoldiers.Theydiedforfreedomanddemocracy,wesay.

Isaythisnotasociologycritiquebuttohelpuslookathowwebelieveallthesestoriesthat

arenottrue.Ifwecanseeexternallyandinterpersonallyhoweasilywefallintoillusion,

thenthatprovidesabasisforstartingtoseeinourmeditationhoweasilywearecaughtby

illusions.Wesaythemindispurefromtheverybeginning.Thatmeansourawarenessis

opennotrestingonanythingandyetwefindourselvesidentifyingwiththethoughtsthat

arise.

Itisthatqualityofidentificationwhichcreatestheseemingtruthandvalidityofthethings

webelievein.Clearly,whenwelookaroundintheworldtherearemanydifferentcultures.

Somepeopleputtattoosontheirbody;othersputlittlesilverringsthroughtheirgenitals.

Peoplefindallsortsofwaysofsaying,HereIam!Thisisme!Wecouldthenthink,Oh,we

areallhuman.WhyshouldIbelievethatmywayisanybetterthantheirs?

Traditionally,thisiswhatiscalledtheunderstandingofrelativeorconventionaltruth.All

thethingsthatwebelieveinaresocialconventions.Eventhesideoftheroadthatyoudrive

onisaconvention.

Thisisthebuddhistteachingofdependentcoorigination:everythingarisesinamatrixof

causesandconditions.Nomanifestationisstronglyreal.Thebeliefsthatwehavearevalid

asbeliefs,buttheydonttellusthetruthaboutanythingexceptthefactthatwebelievethem.


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Thinkonthekindsofconflictyouhaveinyourlife,orthethingsthatannoyyou.Isuggest

thattheyareoftenbasedonbeliefs.Althoughwemayfindithardtobelievethatother

peoplecanbelievewhattheybelieve,thatdoesntmakeusquestionourownbelief.Our

beliefsgiveuscontroloveracircledrawnaroundourfeet;itdoesntexpandanyfurther

thanthat.Otherpeoplehavedifferentbeliefs,conditioning,andpatterns.

Moreover,wearealsounreliable,becausewedonthaveafixedsetofbeliefsbutratherwe

haveawiderepertoireofthem.Thesebeliefsarepulledoutoftherepertoireandmanifest

accordingtosituations.Sometimesthatfeelslikeaproactive,intentionalthing,and

sometimesitsjustconstellatedbythestateoftheother.

Forinstance,someonemightmakesomeremarkaboutpoliticsandyousuddenlythink,Oh,

thatcantberight.Youmighthavehadnoconsciousawarenessthatyoubelievedwhatyou

nowsuddenlyknowyoubelieve;ithasbeenbroughtintomomentarymanifestationbythe

particularshapingoftheconversation.Thepointofthisistoseethatintermsofourego

selfalthoughweoftenfeelwehaveapanoramicclarityandunderstandthingsveryclearly,actually,allweeverhaveistheviewfromhere,andhereischangingmomentbymoment.

Whatwearelookingatisalsochangingmomentbymoment.Aswediscussedyesterday,

thisisthequalityofenergy,manifestingforusastemporaryconstellationsandtemporary

patternswhichinthemomentoftheirmanifestingappeartobethetruth.

Wemayfeeltiredandsay,Iamtired.Ifyoureallyidentifywiththatfeelingasyousayit,it

seemstodefinewhoyouare.Itistrue,butitslikeareflectioninthemirror;ithasno

inherentstatus.Wearetiredduetocausesandconditions.Ifwegetsomerestthenwewill

ceasetobetired.Partofthepracticeistostartlisteningtoourselvesaswespeakandtobe

suspiciousoftheintensityandcommitmentthatwebringtoourstatements,becauseallwe

cansayisThisiswhatishappeningformenow.Wedontknowifthiswillbethecasea

fewminuteslater.

Whenwestarttoobserveourselvesinamorephenomenologicalmanner,notrestingon

assumptionbutjustobservinghowwecomeintobeing,wefinditsmoreandmoredifficult

tomakedefinitestatementsbecauseourexistenceisacomplexsystem.Foranysystemto

stayaliveithastohavecommunicationoutsideitself,andtheporousmembranearound

ourselveshastobequiteopeninordertoallowtheworldinandourselvesout.

OurlivedexperiencemomentbymomentisalsoimpermanenceThekeypointtoextractfromourdiscussionisfirstlyimpermanence,oneofthemostbasic

teachingsinBuddhismandwhichyoufindinalltheschools.Impermanencedescribesnot

onlythegeneralfeatureslikechangesintheseasons,changesinageandsoon,butit

describesverypreciselyourlivedexperiencemomentbymoment.

Wehaveexaminedthecoemergenceoftwodomains:theimmediacyoftheeverchanging

matrixthatwearepartof;andtheheuristicinterpretivenarrativethatweavesacrossit.

Yesterday,aftervipassanameditationpeoplereportedexamplesofdirectexperiences.

Momentswhichwerejustthereandthengonebutwhichcanbeorganisedintofor

example,apaininmyshoulder.Youmighttellsomeoneaboutthepaininyourshoulder.


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Laterontheymightask,Howisyourpain?andyoureply,Ohyes,itsstillthere,butyou

hadntbeenawareofitforanhourmaybe.

Theconceptitselfseemstohavetakenonanindependentvalidity.Thecontinuityofour

egoidentityisbasedonpatterningsofsuchabstractconcepts.Theyarenotfalse:theyhave

beenabstractedfromaparticularsituation,butthentheytakeonalifeoftheirown.Forexample,farmersgrowgraininthefields.Whenthegrainisgrowingitisdirectlylinkedto

thesoil.Atharvesttimetheycutthegrainandthreshtheheadsofgrainfromthestalk.The

grainistakentothestoreandthenitgoestothebakerwhowouldmillitdownandthen

starttobake.

Oncetheharvestistakenin,thegrainhasalifeofitsown.Whenthegrainwasgrowingit

wasstuckinthefieldanditcouldntmovebutonceyoucutitfromitsrootyoude

contextualiseit.Ittravelseverywhereandendsupasbreadinthebakery.Wheredoes

breadcomefrom?Thebakersshop.Formanychildreninthecitythatistheabsolutetruth;

theydontknowaboutthefield.Thatisapracticalexampleofthenatureofanabstraction.

Thereisnothingwronginanyofthesestages,butifwelosethememoryofthefirststageof

thingsgrowingfromtheground,thentheyseemtomovearoundandtakeonalifeoftheir

own.Indzogchen,thegroundorthesource,whichistheunbornnatureofthemindisvery

important.Allthoughts,feelings,andsensationsarisefromthesameground,aswewillsee.

However,whenwedontrecognisethat,thenwordsandconceptsseemtobeexistingin

themselvesandwerelyonthemtomakesenseofourworld.Thismeansthatweare

conditioningtheenvironmentbyouruseoftheseabstractionsandwe,inturn,arebeing

conditionedbyallthemessagescomingtousfromtheenvironment.

Wewilltakeabreaknowandcomebackanddosomemeditation,whichwillhopefully

illuminatethis.

[Break]

SoundingThreeAasThisisapracticeofrelaxingintothenaturalstate.Manymeditationpracticesaimto

constructsomething.Howeverthispracticeisaboutrelaxingtheenergetictendencytobe

activeandtorelaxintoastateofopenawarenesswhich,likethemirror,offershospitalityto

whateverispresented,butisnotactivelyseekinganythinginparticular,norisfearfulof

anythinginparticular.

Intermsofourearlieranalogyoftheplatewithalltheconditioningontopalltheold,

driedupfoodinthispracticewerelaxthroughtheconditioningdowntotheplateitself.It

doesntmatterhowmuchrubbishisontheplatenorwhatthoughtsandfeelingsyouhave;

thekeythingistoknowthedifferencebetweenthemirrorandthereflection.

Althoughthoughtsoftenconveytheimpressionthattheyarepermanentandrefertothings

thatarepermanent,lookforyourselfandseeifthisisactuallytrue.Themoreweseehow

allphenomenaarearisingandpassing,thentheimmediacyofpresentationandthe

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236 Meditation-practices Gut en Stein May 2009 JF BT Webready