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

MeditationPractices andDevelopingClarity
Developingclaritythroughmeditation.
Theretreatwasorganizedaroundmeditationexplanationsandinstructionstogetherwith theirbackgroundview,followedbyperiodsofpracticeandquestions.Thefocuswason experiencingkadag,theprimordialpurityofthemind.
JamesLow GutensteinRetreat,Austria 1517May2009 TranscribedbyJoFat EditedbyBarbaraTerris
www.simplybeing.co.ukJamesLow,2009
Excerpts
Responsetoaquestionaboutwhatpracticetodowhen.Forexample,wehavepotatopeelers andtheirfunctionistoremovepotatoskin.Butifyouhavebeautifulsmall,newpotatoesyou wouldntwanttopeelthem.Nomatterhowbeautifulyourpotatopeeleris,itisuselessinrelation tonewpotatoes.IntheTibetantraditiontheyhaveverymanypotatopeelers. *** Practiceisameanstoanend.Itisnotanendinitselfsincewhateverisestablishedwitheffortwill succumbtotheforceofchange. *** Egoisconcernedwithmasteryandoneofthefunctionsofpracticeistoexaminetheparadigmof control.Indzogchenwearemovingfromavisionofcontroltowardsavisionofcollaborationand integration. *** To recognise and exist within and as ones own buddhanature involves leaving the matrix of controlandawakeningintorelaxedspaciousness,withinwhichonecandirectlyseethenatureof whateverisoccurring. *** Emptinesisrightontheedgeoflanguage.Whenwespeak,wearealwayscreatingpartialtruths little gestures or hints but we have to act as if they were the whole 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 issue a press release: This is to announce I am happy! All day long these little statementsarebeingissued.Whoistheonewhoisissuingthestatements?Thisemptynatureof theminditself.
DayOne:...................................................................................................................... 1 Shamatha,shinorstayingpeacefully ....................................................................... 1 Learningtobreatheproperly ................................................................................................................................3 Findingyourbreathwhenyouareagitated....................................................................................................4 Vipassanameditation:lesseningthepowerofprojection ............................................ 5 Exploringembodiedexistence..............................................................................................................................6 Vipassanaislikeabstractartnorepresentation .......................................................................................8 Establishingemptinessthroughanalysis ...................................................................... 8 Emptinessisontheedgeoflanguage .............................................................................................................10 Lettinggoofmapsandassumptions...............................................................................................................12 Emptinessandcompassion .................................................................................................................................13 Sufferingandsamsara ...........................................................................................................................................14 Thepointofbalanceisalwaysemptiness.....................................................................................................16 Tonglenpractice ........................................................................................................ 16 Whywepracticetonglen ......................................................................................................................................18 DayTwo:.................................................................................................................... 19 Purefromtheverybeginning:kadag ......................................................................... 19 Anemptyscreen,amirrorandapainting ....................................................................................................21 Establishingemptinessthroughdirectexperience...................................................... 22 Canwetrustourselves? ........................................................................................................................................23 Conditioningandidentification.........................................................................................................................24 Ourlivedexperiencemomentbymomentisalsoimpermanence.....................................................25 SoundingThreeAas .................................................................................................. 26 Beingabsentandbeingpresent ........................................................................................................................27 Responsivityandrelationship ...........................................................................................................................28 Natureofmindisfreshandnaked ...................................................................................................................29 Meditationpracticesforwhenyouaredistracted...................................................... 31 VisualisingtheletterA ........................................................................................................................................31 SoundingPhat! ..........................................................................................................................................................32 SoundingHa ...............................................................................................................................................................33 Practicingthestruggleoftheasuras ...............................................................................................................33 SoundingHung..........................................................................................................................................................34 DayThree: ................................................................................................................. 34 Purityfreeofstain ..................................................................................................... 34 Compassionmeansextendingourrepertoireofresponses..................................................................35 Hospitalityputstheguestfirst...........................................................................................................................36 Wewantthingsonourownterms...................................................................................................................37 DayFour .................................................................................................................... 39 Purityinseparablefrommanifestation:moreonkadag ............................................. 39 Wearetoointelligentforourowngood........................................................................................................39 VisualisingAawithrainbowlight ............................................................................... 40 Whytheseenquiriesarefundamental............................................................................................................41 QuestionsandResponses .......................................................................................... 43 Thereflectionofthemirror,orthemirroritself? .....................................................................................43 Integrationisnothomogenisation...................................................................................................................44 Potatopeelers............................................................................................................................................................45 DontslumpbackintotheRealmofSleep.....................................................................................................46 www.simplybeing.co.ukJamesLow,2009
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,shinorstayingpeacefully Themostbasicpractice,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. Thisbasicmeditationpracticeofstayingpeacefullyisoneinwhichwerelaxthemovement outofconsciousnesstowardsanyobjectwhichisarising,andwedothisbyfocusingour attentiononaverysimpleobject.Wecanfocusourattentionthroughthebreath,andthe objectcanbethemovementofthebreathjustattheendofthenostrils,wherethereare manynerveendings. Wecanalsofocusourattentionthroughthegaze,onanexternalobject.Itcanbeanobject thathasnosymbolicvalue,asimplethingwiththefewesthookstowardsconceptualization. Insometraditionstheyusearoundpebble,orapainteddiscofclaywithconcentriccircles. Oryoucanuseanobjectisinvestedwithvalueforyou,suchasastatueoftheBuddha,so thatthefeelingofdevotionandfaithactsasanextrabondingontothatobject.
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.But accordingtothetraditionsIvetrainedinifyouneedtomoveyourbody,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.Whenever otherthoughtsorfeelingsarise,withoutbeingcaughtupinthem,Iwillsimplyreturntothe focus.Assoonaswefindthemindwanderinginwhateverway,wejustgentlybringitback. Ifyourbackgetssoreandyouneedtobenditalittle,thenjustbenditwhilekeepingthe focusonthebreathorthevisualobject. Itisabsolutelycertainthatyouwillgetdistractedsincebeingdistractediswhatwenormally do.Thereisnopointinblamingourselves,orgettingangryorupsetthatwearedistracted. Justinthemostsimpleneutralway,recognisewhenyouhavegoneoffonajourney,and verygentlycomebacktothefocusyouhavedecidedon.Whereveryougoisnotabad place;itissimplynotwhatyoushouldbedoingatthistime.
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,they dontcontaminateusandleaveanytraces.Theyarejustcomingandgoingandwemaintain asimpleclarity. Thedifferencebetweenthisstateofundisturbedconsciousnessandwhatisreferredtoas awarenessisthatitismanifestingitselfinrelationtoaparticularobject.Awareness,in contrast,isamorepanoramicstatethatisnotrestingon,norarisinginrelationto,any particularobject. Learningtobreatheproperly Oneimportantfactoristhenatureofthebreath.Ifwewanttohelpourselvesgenerallyin life,butalsoinmeditation,thefirstthingtolearnishowtobreatheproperly.Whenour www.simplybeing.co.ukJamesLow,2009
organismisrelaxedthebreathisdeepandslow.Youcanseethisifyouwatchacatwhenit isrelaxed.Thecathasafantasticabilitytorelaxitsmusclesandthebreathisjustdeepand slow.Thisisnotacutoffstatebecauseimmediatelythereisasoundoradisturbancethe catisalert. Similarlyforus,themorewecanrestdownintothediaphragm,looseningthetension containedinthismuscularwall,themorethebreathcandeepen.Thisprovidesamassaging oftheinternalorgansandinparticulartheareawecallthesolarplexus.Thetermsolar plexusclearlyimpliesacentreofenergy,andthisisaconceptyouwillfindinmostAsian culturesaswell.Thecentreoftheenergyofthebodyistwoandahalffingersbelowthe navel.Whenthebreathisslowanddeepthiscentreofenergyismassagedandopened, whichprovidesareceptivitytotheexternalenvironmentaswellashelpingthebowelto relax.Modernanatomyshowsthatthebowelisincrediblyrichinnerveendings,andsothe communicationbetweenthebowelandthebrainbecomesrelaxedandeasy.The sympatheticnervoussystem,anautomaticnervoussystem,isalsorelaxed.Thesympathetic nervoussystemisthewayinwhichthebodyrespondstoacallforalertness.Amessageis sentuptothefrontallobesofthebrainviatheneuroendocrinesystemtoalertusthat somethingisgoingon,andthatthenactivatesthefamiliarresponsesoffightandflight,or freezeandflop. Findingyourbreathwhenyouareagitated Modernlifeisfullofagitationandformostofusthesesystemsarecookingonaslow 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.
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,youbreatheoutfromthelowerabdomensothatthe finalpartoftheexhalationcomesfromtheupperchest.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
Nowwewilllookatthepracticecalledvipassana,calledlhagtonginTibetan.Lhagmeans goodorbest,andtongmeanslooking.Thebestkindoflookingisthelookingthatletsyou seewhatisthere,soinasenseitisanattempttolessenthepowerofprojection. Thefocusofattentionisthebody.Weallhaveabody.Thisseemslikeareasonablethingto saybutitalsoaridiculousthingtosaybecausewedontexistapartfromourbody.Idont haveabodyinthewaythatIcanhaveawatch.Clearly,IinhabitabodybutIamalso inhabitedbymybody. Thenatureoftheselfandsubjectivityisnotsomethingthatwecanavoidoncewestartto examineourembodiedexistence.Thebodyisafieldofexperienceproducingpleasureand pain.Thebodysupportsandisthebasisforouractivity,anditalsolimitsouractivitysince wecanimaginedoingthingsthatourbodyisnotcapableof.Ifwegetsickorwebecome oldertherearemanythingsthatweusedtodowhichwecannolongerdo;sothemental bodyandthephysicalbodyarenotthesame.Aschildrengrowup,ifyouaskthemtoplaya gametheyusedtoplayafewyearsearliertheywillfeelembarrassedandinsulted.Four yearoldssay,Imnotababyanymore!Eightyearoldssay,Imnotaninfant!Teenagers say,Imnotachild!Becauseofthattheydeprivethemselvesthepleasureofdoingthese things. Inthatway,wecanseehowmentalconstructionsexistinanongoingdialoguewiththe potentialofthisembodiedexistence.However,weoftenapproachourbodyintermsof conceptsandabstractions.Wethinkaboutourbodyintermsofsomekindofframeof reference;thiscouldbeimagesseeninafashionmagazine,ormemoriesofhowweusedto be.Wehavethoughtsaboutourbodybutperhapslittlesenseofdirectlyexperiencingthe dynamicnatureofembodiment. Exploringembodiedexistence Invipassanameditationwewanttoexplorethebodyasitrevealsitselfdirectly,totrytosee simplyandclearlywhatistherewithoutcoveringitupwithournormalinterpretive categories.Oftenourcategoriesofinterpretationhavebeenlearntinearlychildhood,or takeninfromthecultureanddontfitusverywell. Webeginthispracticeinthesamewayastheshin;sittingcomfortablyinthesameposture andtakingupafocusedattentiononthebreath.Whenyouhavethesenseoffocused attention,movethatattentionfromthenostrils,thispreviouspointofattention,tothetop ofyourhead.Youarenottryingtolookatthetopofyourhead,youarejustfeelingwhatis there;youaretakinganimprintoramarkofwhatisthere.Youthentakethatattention movingitrightdownyourbodytoyourfeetandthenbackupagain. Allowsensationstoregisterintheirmostraw,directform.Forexample,letssaythereis sometensioninyourshoulder,whatwenormallymightcallpain.Assoonasyouhavethe conceptofpain,categoriesoflikeanddislikeareimmediatelyapplied.Ihaveapaininmy shoulderandIdontlikeit,leadsusveryeasilyintoWhatwillIdoaboutit?Maybea friendcanmassagemyshoulder...Lotsofthoughtsarelikelytoarise.
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,theonethathas thefewesthooksforelaborationandinterpretation. www.simplybeing.co.ukJamesLow,2009
Question:Isthispracticealsousefulforblockingoutpainlikeatthedentistor throughtorture? James:Itwouldntbethebestmethod.Ifyouweregoingtothedentistthen stayingpresentwiththepainandexploringitwouldbegoodifyouhavealotofcapacity. Butitwouldbemuchbettertorelaxintothebellychakraandkeeptheenergythererelaxed andopen.Ifyouarelikelytobetorturedwecandiscussabetterway. OK,letsdothepractice. [Vipassanapractice] Vipassanaislikeabstractartnorepresentation Ithinkitsaveryhelpfulpracticebecausesomuchofourworldiscaughtupin 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.Itsnotcreatingashapewherebyone knowsthatthereisakindofdefinitionofsomething.Rather,thereistheimmediacyofan impactthatisjustitself;itdoesntimplyanythingelse.Onedoesntneedtogoanywhere withitorfindsomemeaninginit,soitoffersthepossibilityofrelaxingordeconstructing thewholeincrediblyinterpretivemechanismthatwehavespentsomanyyearsbuildingup. Inthesameway,themorewedothispractice,themorewecanseethatthereisnothingto dowiththebodyexceptperhapstoinhabititorofferhospitalitytoitasanungraspable, ceaselessmovementofimpact.Wecometoseethatthereisanaturalokaynessinthis;life goeson,eventhoughyouarenotincharge.IfIdontholdittogethereverythingisstillokay. SomaybeIcouldhaveaholidayfrommyjobasworldemperor!Fromthatnicepositionof aholiday,lifeissomehowmorevibrantandresponsive. OK,wewillhaveabreakforlunchnow. [Break] Establishingemptinessthroughanalysis Wewilllooknowatemptiness.Therearenowmanydiscussionsanddescriptionsof emptinessintranslationsavailableinalltheEuropeanlanguages.Therearetwomainstyles, oraspects,ofexplorationofemptiness.Oneisanalytic,theotheristhroughdirect experiencerevealedinmeditationpractice. www.simplybeing.co.ukJamesLow,2009
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 ordinaryconditionsthesefactorsofmaintenancearepowerfulenoughtoresistsmall disturbances.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.Howthisroomfeelsdependsontheamountofcloudsinthe sky,ontheheating...Peoplewentoutoftheroomforlunchsothetemperaturedropped. Nowthatweareallback,ourbodiesactaslittleheaters;aftersometimethetemperature willgoupagain.Althoughwesayitscold,essentiallythisisonlyhalfasentence;itscoldat themoment,giventhetemperatureofmybodyandmyexpectationaboutthetemperature oftheroom. Adynamicinterrelatedness Thebuddhistconceptofemptinessissayingthattheentireuniverseisrelational.Thereare nofixedthings;therearenotrueselfexistingentities;everythingisinterrelated,notina staticway,butinadynamicway.Itisimpossibletoreallytalkaboutthisbecauseeverything www.simplybeing.co.ukJamesLow,2009
10
isrelated.Usingatermlikeeverythingsomehowconjuresuptheideathatthereare things.Whatthereare,aremomentsofexperienceandthesemomentsofexperiencecome togethertocreatepatterns. WhenIholdthisglassup,partofthemomentofexperienceisaperception.Thevisual perceptionofthisisinfluencedbythedirectionoflightintheroomandbythenatureof yourownvision.Maybeyouneedglasses?Inwhichcasewhenyoulookattheglassyou dontseeitveryclearly.WhenIhadtogetglassesforreadingitwasaveryhelpfulreminder thateverythingisdependentcooriginationbecauseIalwayshadgoodeyesightandthenI hadnotsogoodeyesight.Sayingmyeyesaregoodisagainhalfasentence;myeyesare goodforawhiledependingoncertaincircumstances. Whenwehavetheideaofmyeyestheyseemtobelongtome,andnotonlythatbutto somehowbeanexpressionofmyself.Thethinginmyeyesthatisnotsogoodisthemuscle, andtherelaxingofthismusclewithagemeansthatIneedglassestoread.Knowingthatitis mymuscledoesntdomuchgoodbecauseitisnotthekindofmusclethatyoucando anythingabout. 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. Emptinessisontheedgeoflanguage Thisisoneofthereasonswhyemptinessisdifficulttoreallyunderstandasanexperience becauseitisrightontheedgeoflanguage.Languagedealswiththeconstructionofthings thatcanbereferredtoacrosstime.YesterdaymorningIwasworkinginLondon.Ifwe understandthatsentenceitcreatesanimageofsomething.ThereisaplacecalledLondon, andthereisapersoncalledJames,whoyesterdaywasinLondon.But,ofcourse,Londonisa verybigcityandIwasonlyinaverylittlepartofLondon.MostofLondonIdontevenknow althoughIhavelivedthereaverylongtime. Inthatway,whenwespeak,wearealwayscreatingpartialtruthslittlegesturesorhints butwehavetoactasiftheywerethewholestoryandsowefindourselvesinakindof theatre:thetheatreofasif.Thetheatrebeginswithsuspendingdisbelief.Whenyougoto thetheatreyouknowatonelevelthatthepeoplewhoappearonthestageareactorsand theyarepaidmoneytopretendtobesomebodyelse.Whentheycomeontothestagewe
11
arehappytobelievethattheyarewhoevertheytellustheyare.Wewanttobetakenin;we wanttogetlost.Thisisveryprofound. Childrenunderstandthisverywell.Sometimes,inthemorning,Iseechildrenontheirway toalocalschool.Iseealittlegirlagedaboutsixandshehasalovelylittledresswithlotsof chiffonunderlayers,alittletiara,andawand.Forherself,sheisamagicalprincessgoingto school,butsheisnotreallyaprincess.Wecouldsaythatsheisalittlegirlpretendingtobe aprincess,orwecansaysheisreallyaprincesswhohasbeencapturedbyanevilwitch,her mother,whokeepstellingherthatsheisjustalittlegirl!Sincethispersonwasbornpeople havesaidsheisalittlegirl,andalltheculturalreadingsaboutgenderhavebeenmassaged intohersothatshecomestobelievethatsheisagirlandsheshouldbethewaygirlsare. Thegirlnessofthegirlisnotinthegirl;itisintherelationbetweenthecultureandthegirl. Theformthatthegirlisabletomanifestindependsontheenvironmentinwhichsheis. Evenwhenwesay,inwhichsheis,weimaginethatthereisagirlwhocouldbedippedinto theculturethewayshecanbepoppedintothebathattheendoftheday.However,we dontgetintoculturethewaywegetintoourpyjamas.Webecomeourselvesthroughthe interactionwiththeculture.Thereisnotagirlthatyoucanseparatefromtheculture.Even withtheriseoffeminismandwomentryingtotakepatriarchyoutofthemselves,theyare simultaneouslyputtinganewkindofcultureintothemselvesbydevelopingthemselvesin relationtonewideas,possibilities,consciousnessraisinggroups,andsoon. Thisisthenatureofemptiness.Ourexistenceprovidesnothingtoclearlygraspsuchasthis iswhoIamorthisiswhatIam.Rather,weexistasthismovementofenergywithinafield ofenergy,inwhichwehavecontactwithpeoplewhocauseinsomecasesexpansionandin othercasescontraction.WecantalkaboutthatintermsofIlikethisperson,orIdontlike thatperson.Butgenerallythesereactionsarepriortolanguage,beingenergeticresonances thataredependentontheparticularconstellationsofourkarmaorhistoryasitmanifests 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 becausethegoodnessoftheglassisnowdecontextualisedandexistsoutsideoftimeand space,sothisisagoodglassforeverandever...Nobodycandoubtitsgoodness. www.simplybeing.co.ukJamesLow,2009
12
Thisisthedifferencebetweensamsaraandnirvana.Samsaraisthestateinwhichwecutoff thedynamic,energetic,ongoingrelatednessofwhatwecallallphenomena.Wefind ourselvesinaworldofseparatethings,internallydefined,andseeminglyenduringinthat way.Clearlythisisnotwhatweexperience.Evenifwedontspendmuchtimedeeply observingourexperienceweknowthatthisisnothowtheworldis. Lettinggoofmapsandassumptions ThecityIlivedinasaschoolboywasattackedbyademonforceofarchitectsinthe1960s. Thesewereaparticularlyterriblekindofarchitectswhomakehousesforotherpeoplethat theywouldnevereverliveinthemselves!Wholevastareasofthecitybuiltofbeautifulold sandstoneweredemolished,andthepeopleweremovedfromtheirhomestonewhousing estatesmadeofcementontheoutskirtsofthecity.Theserapidlybecameveryterrible. Mymotheralwaysusedtosay,Oh,theyvespoiltthecity.TheyveruinedGlasgow.This wastruefromanemotionalpointofview,butwhereisthecitytheyhavedestroyed?She hadamentalimageinherheadofthecitythatsheknewfromherchildhoodandthatcity 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
13
situationislesscertainwemaygobacktoourmapandsay,Eh,whatisthepointofthis?It doesntfitmymap. Alotofmeditationpracticeisaboutdissolving,deconstructing,andlettinggoofmaps. BecauseofthatnewkindsofanxietycanariseespeciallyaroundthetopicofHowwillI knowifwhatIdoisrightorwrong?Generallyspeaking,theworldwilltellus.Ifyoudrive downastreetandyouaregoingthewrongwaysomebodyisgoingtotoottheirhorn.The truthofasituationdoesntlieineitherpolarity,butliesinthemeetingpointofthepolarity. Imagineaninfinitysymbollikeafigureofeightonitsside;eachendpointislikeSylvester andmeandwherewemeetisthiscrossingover,thishookinginthemiddle.Weactually onlymeetinthismiddlepoint.Whateverkindofconnectionwecanhavearisesbythe movingtogetherofthisqualityofenergythatopensandclosesaccordingtodifferent factors.Thequalityofthatisdeterminedbytheopennessinthetwopolarpoints. Forexample,ifIamtalkingwithSylvesterandenjoyingtheconversationthenifthephone ringsandSylvestergoestoanswerit,Imayfeelverywounded.Imaythinkhedoesntlike memuchorthatsomeoneelseismoreimportantthanme.Thiskindofnarcissistic woundingisverypopularinlovestories:IthoughtIwasthewholeworldtoyou...Ifyou reallylovedme,youwouldneverleaveme.Inthisway,theclosingdownthefixation aroundtheselfreferential,selfreassuringneedofoneegopointcollapsesthepossibility ofopencommunication. Emptinessandcompassion Tantradescribesthisastheinseparabilityofemptinessandcompassion:themorewe experiencethelackofafixed,sustainable,definedidentityinbothourselvesandtheother, themorewecanmoveawayfromtryingtocontroltheotherpersonintoconfirmingwho wethinkweare.Wecanthenbecomefreetorespondintothesituationasitactuallyis. WhenwesaywewanttotaketheBodhisattvaVow,sayingIwanttodevotethislifeandall myfuturelivestothebenefitofallsentientbeings,isveryeasytodoasageneral statement.Savingallsentientbeingsisveryeasy.Tryingtosavetheonepersonthatisin frontofyouismuchmoredifficultbecauseallsentientbeingswanttobesaved. Wesitinmeditationandsendoutraysoflight,andtheseraysoflightdissolveintoall sentientbeings;alltheirsinsandlimitationsareremovedandtheyfeelhappy,relaxed,and smiling.Likeaflockofbirdstheyflyupintothepurebuddhaland.Thisiscalledpractice. However,whenyoufinishyourpracticeandyoucomeoutandmeetarealpersonwho doesntflyawayordoesntwanttoabsorbyourbeautifulwords,ratherevenwantstopoint outyourmistakes,thenyouhavetherealbasisofcompassion. Thethreecircles:emptinessofself,ofother,andoftherelationshipbetween Fromadharmapointofviewthethingwethenhavetodoistoactivatewhatarecalledthe threecircles,whichistheemptinessofself,other,andoftherelationshipbetween.
14
Thisisacentralpartofpractice.Therearetwolevelstoknowingyourlimitations.Thereis knowingyourlimitationsinprivateinwhichyoumightsitinyourpracticeorbeintherapy Therapyisakindofprivatesituationwhereyoumighttalkaboutwhatiswrongwithyou andhowyouarelimitedandyoucanbequitehonestandopenaboutwhoyouactuallyare. Thenthereisthesecondlevelinwhichotherpeopletellyouwhatiswrongwithyou, especiallywhentheyareangry.Thisismuchmoredifficulttoaccept,becauseinthe momentwhensomeonetellsyouthatyouarebeinglazyorselfishwhatisbeingpresented isadescriptionofyourbehaviour.Youmightknowthattheyaredescribingyourbehaviour accuratelybutsomehowthedescriptionseemstogorightintoyourheartandyoufeelan ontologicalattack:Myverybeingintheworldisbeingpinned. Thisiswherewecanunderstandhowfarwearefromintegratingemptinessand compassion.Thisiswhy,particularlyindzogchen,thefocusisnotsomuchondoinglong retreatsunderstablecircumstancesbutisaboutdoingareasonableamountofpracticeand takingitintotheworld,becausetheenvironmentwillalwaysbepushingyouonthepoints whereyoureact. 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] Sufferingandsamsara Oneoftherealgiftsofdharmaisthatitbeginswiththetruthofsuffering.Noneedtoget lostinfantasiesabouthowyourlifeis;ifyoureallylookyoustarttofeeltheanxietythatis attheheartofit.Therootofallsuffering,andtheattachmentwithwhichwetrytoprotect ourselvesagainstanxiety,isignorance.Weforgetourownground,weforgetourown nature,andinnotknowingwhoweare,webecomeanxious. Therearetwoaspects:thepersonalandthestructural.Itispersonalbecauseitishappening toyouandisyourstory,butthestructureisnotpersonal.Thestructureisthestructureof samsara.Becauseofignorancethereisattachment,becauseofattachmentthereis www.simplybeing.co.ukJamesLow,2009
15
confusedbehaviour,andbecauseofconfusedbehaviouryouhavesuffering.Yoursuffering isnotapunishment,neitherisitasignthatyouareabadperson. Ifyoustickyourfingerinacandleflameitwillburnandpainwillarisefromthat.Justaswe seethepoormothtryingagainandagaintoburnitselftodeath,sotheBuddhalooksdown andseeshumanbeingsflyingwithattachmenttowardsthethingsthatburnthemup.The morewecanbeawareoftheimpersonalnatureofthecausalmatrix,themorewecantake responsibilityforourpart,whichistoremoveourselvesfromtheentrammelmentbeing wrappedintotheconsequencesofthecausalmatrix. Thisstructureisrecognized,onasmallerscaleinpsychotherapy.Peopleoftenentertherapy thinking,Iamaterribleperson.Imakemistakesallthetime,andIseemtoupsetother people.Byhearingaboutthestructureoftheirchildhoodwecanunderstandhowpatterns becameestablished.Thefactthatthesepatternshavebecomeestablishedisnotthe personsfault,becauseatthetimewhentheywereverysmallandlivinginthatfamily systemwhichputsuchapressureonthem,theyhadnochoice.Thatwasthelimitoftheir wholeworld.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
16
brain.Youremindmyselfthatyouarenotasmokeranditgoesby,butifyoustillwantto smoke,thenyoumighthaveacigarette. Thisistheproblemwithtryingtorenouncetheworldbysayingyouwontdothisorthat. Evenifwearenotdoingit,someonewilldosomethingsimilarclosetous,andthatvibration caneasilysetoffthetendencyinourselvesagain. Thepointofbalanceisalwaysemptiness Thepracticeisnotaboutgettingridofthingsoroffusingintothembutofstayingveryclose 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,youcanreachupandholdontoanother branch.Butwhenyouarewalkingalongthishighwire,therearenobranches,andsothe centralthingisnottogotoonesidetoholdontosomethingtopushyouback.Thatisto say,nottotakerefugeintheobject.Notthinkingthatmorethinkingaboutsomethingis goingtohelpyou,butfindingawaytorestinspaceitselftoawakentotheinfinite spaciousnessofonesownnature.Wheneveryoufeelyouaregoingoutofbalance, immediatelyrelaxbackintothatspaciousnessandthenyouarepresentjustwhereyou needtobe. Tonglenpractice Wewilldoapracticenowwhichsomeofyouknowasaversionoftonglen.Tongmeansto giveout,andlenmeanstotakeinortohold.Thisisageneralmahayanapracticeinwhich www.simplybeing.co.ukJamesLow,2009
17
weofferallthegoodthings,allourmerit,wisdom,virtue,andsoontoothers,andwetake infromallsentientbeingsallthatisdifficultandproblematicintheirexistence. Imagineallsentientbeingsfrogs,dogs,people,anykindsofbeingsandoutofyourheart imagineraysoflightspreadingoutandtakingallyourmeritandvirtueintothesebeingsand removingalltheirimpediments.Thenimaginethatfromthesebeingscomealltheir limitations,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.Thewordsitsasakindofstickaroundwhichmanythingscan begathered.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,emptygroundandsothesemioticwebwhichfixeseachthinginitsown place,dissolvesintonaturalspaciousness.Thatiswhyeverythingcandissolveinto emptiness.Byrestinginthestateofemptinesseverythingcandissolvewithoutleavingany traces. Letsdothispracticestandingup.Westartatfirstbyofferingthelightouttoallbeings.You candoitwithyoureyesopenorclosed.Youjustbringyourhandsoutlikethis[James demonstrates]andmakethesoundofAa.Itisveryopenandexpansiveandyoufeelthe chestmovingwhilecompletelyofferingeverything.Andthen,aftersometime,youcanturn itaroundtopullallthenegativityofallbeingsintoyoucontinuingwiththesoundofAa.If youfindyourselfbecomingagitatedbythissecondstage,thensimplydothepositive
18
sharing.Itisimportanttoendonthepositivesharing.Thenjuststandquietlyforashort while. Sostandupandfindenoughspace,soyoudonthityourneighbourwhilesavingallbeings! [Tonglenpractice] TonglenpracticeisusedinalltheschoolsofTibetanBuddhismandisdoneinslightly differentways,andisunderstoodindifferentways. Whywepracticetonglen Onagenerallevel,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,themoretheywill impactus,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.
19
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.Youfindyourselfatschoolandyoubecomewhoyou becomethroughthatinteraction. 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:kadag Hereweareanotherdaystillalive!Thefocusfortodayisonthistopicofkadag,whichis aTibetanwordmeaningpurefromtheverybeginning.Thisreferstoourownnatureandto www.simplybeing.co.ukJamesLow,2009
20
thenatureofallthings.Wecanapproachthisfromvariouspointsofviewincludingdifferent meditations. Seeinghowlostandconfusedwecanbecome,acentralquestionforusisabouttherelation betweenourpotentialandourobscuration?Sometimesweseemtobemainlyobscuration. Wemayfindlittleroomformaneuverandfeelasifwearetheobscuration.Thatsortof experiencecanmakethethoughtofanyformofclarityseemsimplytantalising,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.Theeightfoldnoblepathiseightdifferentkindsofdetergentwithwhichyoucan washyourplate. Whatisimportantinthatwilldependinmanywaysonourowncharacter.Sometimeswe resonatewiththeideaofthedirt,theobscuration,andtheconfusion,andwemight becomeveryinterestedinhowthemindgetstiedinknots.Thatfascinationcantakeus closerandclosertothedirtasadefinitionofourselves.Thenwhenwehearaboutthegood qualitiesoftheBuddha,theBuddhaseemsfurtherandfurtherawayfromus. Howeverwecanalsobeinterestedintheideaofthepath;ofthethingsthatwecandoto createthepurity.Wecanlearnallkindsofmethodsandprepareforaverylongjourney.Or, wecanlistentothefactthatbasicallytheplateisclean:thereasonthatsufferingcanendis becauseitisnottherealnature. www.simplybeing.co.ukJamesLow,2009
21
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,amirrorandapainting Ifyougotothecinematheyhaveabigwhitescreenandthemovieisprojectedontothat screen.Whilethemovieisrunningyoudontseethewhitescreen.Whenthemoviefinishes youcanseethescreenbutyoudonthaveamovie.Youwouldntpaymoneyandgoouton aFridaynighttositandlookatawhitescreen!Inthesameway,althoughthemindisempty itisalsoalwaysfull.Youcoulddevelopafantasythatyoucouldturnoffthemovie.You couldmakeeverythingstopandthenyouwouldjusthavethiswhitescreen,butthis happensveryrarely. However,inthecinema,whenthefilmisrunning,thefilmthatweseeandwebecomeso involvedin,isinseparablefromthewhitescreen.Withoutthewhitescreenwewouldnt havethefilm.Ifweunderstandthat,withoutswitchingoffthefilm,wecanknowthatthe whitescreenisthere.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 pastexperiencesandourpresentsituationandthenwethinkabouthowwecouldtryto makeitdifferentinthefuture.Thisrequiresalotofactivity. www.simplybeing.co.ukJamesLow,2009
22 Establishingemptinessthroughdirectexperience
Returningtotheexampleofthemirror,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.Theideaofagoodtimedoesntchangemuchintwothousand fivehundredyears!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:thereflectionisinthemirroritsintimatelypartofthemirrorwhen welookatitandyetthemirrorisnotconditionedbythereflection.Mostofthetimewe dontexperienceourselvestobelikethis.Wefeelmorelikealumpofclay,andthat whatevertouchesusleavesamarkandshapesussowebecomeconditionedbyour environment.Someconditionsweexperienceaspleasantandsomewetaketobe unpleasant,sowewantmoreofthepleasantandlessoftheunpleasant. Howeverwearenotinchargeofthesupplychainandsowehavetoreactallthetimeto differentsituations.Fromthepointofviewofdzogchen,itisimportanttostaywithourown experience.Wecanthink,OK,Ifeelmyselftobeconditionedbyevents.Ihaveahopeora planandwhentheplanisnotfulfilled,orwhenthesituationdoesntmanifestthewayIwant itto,Ifeelfrustrated,andfromthatsadnessandangercanarise.Whatisthenatureofthis
23
thought?Whatisthebasisformebelievingthatmyownthoughtisanaccurateguideto whatisactuallyhappening? Forexample,wehaveahopetoeatoutsideinthegardenthisevening,sowehavetokeep checkingthesky!Weheardifferentweatherreports.Inthatway,assoonaswehavean ideaoranimaginationwearehostagetofortune.Clearly,thereisnothingwrongwiththe ideaofsittingoutsidetogetherinthelovelyeveninglightdrinkingwineandeatingtogether. Butwedontpersonallyhavethepowertoensurethattheideacanlandonthisearth,and sotheconflictbetweenwhatwecanimagineandwhatactuallymanifestsgivesrisetogrief. Ourhabitualconditioninggivesusparticularshapingssothatweviewtheworldaccording toourownprivateagenda.Insideourprivateworld,wedevelopunderstandingsofhow thingsareandwetakethattobeanaccuratedescriptionoftheworldoutside. Thatisthebasicstructureofwhatiscalledaneurosis:somethingisarisinginourselvesand itseemstotellusabouthowthingsare.Somebodywhodevelopsaconditionlike agoraphobiahasagreatanxietyaboutleavingtheirhouse.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,inwhichwefeelin chargeoftheworldandthatweknowwhatwearedoing.Twoandtwoequalsfour.Ireally exist.TonightIamgoingtoeatpizzainthegarden!Thiskindofthinkingalllinkstogether. Actually,reallifeisexperiencedmoreintheplayground,whereyouencounterthebullies, whereyoufindoutthatyourbestfriendisntyourbestfriendanymore,whereyouarenot allowedtoplayfootball,oryounevergettousetheskippingrope.Thatistosay,you encounterthediscrepancybetweenyourdesireandwhatyouget.However,whatweteach childrenisthattheyjusthavetolearntosurvivethat;thatwhattheyneedissomeego strengthtohelpthembecomeresilientandrobust.
24
Thatshowwemissagreatopportunitytorecognisehowmadeverythingis;thatthe constructsthatwedevelop,andwhatactuallyarises,aresooftennotincontact.Infact,if weattendedmoretotheactualityofsituations,andlesstothedevelopmentofrefined concepts,ourlivesmightmoveinabetterfashion. Conditioningandidentification Conditioningisnotthatsomebadpersonisdoingsomethingterribletoyou.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,buttheydonttellusthetruthaboutanythingexceptthefactthatwebelieve them. www.simplybeing.co.ukJamesLow,2009
25
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. Ourlivedexperiencemomentbymomentisalsoimpermanence Thekeypointtoextractfromourdiscussionisfirstlyimpermanence,oneofthemostbasic teachingsinBuddhismandwhichyoufindinalltheschools.Impermanencedescribesnot onlythegeneralfeatureslikechangesintheseasons,changesinageandsoon,butit describesverypreciselyourlivedexperiencemomentbymoment. Wehaveexaminedthecoemergenceoftwodomains:theimmediacyoftheeverchanging matrixthatwearepartof;andtheheuristicinterpretivenarrativethatweavesacrossit. Yesterday,aftervipassanameditationpeoplereportedexamplesofdirectexperiences. Momentswhichwerejustthereandthengonebutwhichcanbeorganisedintofor example,apaininmyshoulder.Youmighttellsomeoneaboutthepaininyourshoulder.
26
Laterontheymightask,Howisyourpain?andyoureply,Ohyes,itsstillthere,butyou hadntbeenawareofitforanhourmaybe. Theconceptitselfseemstohavetakenonanindependentvalidity.Thecontinuityofour egoidentityisbasedonpatterningsofsuchabstractconcepts.Theyarenotfalse:theyhave beenabstractedfromaparticularsituation,butthentheytakeonalifeoftheirown.For example,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] SoundingThreeAas Thisisapracticeofrelaxingintothenaturalstate.Manymeditationpracticesaimto constructsomething.Howeverthispracticeisaboutrelaxingtheenergetictendencytobe activeandtorelaxintoastateofopenawarenesswhich,likethemirror,offershospitalityto whateverispresented,butisnotactivelyseekinganythinginparticular,norisfearfulof anythinginparticular. Intermsofourearlieranalogyoftheplatewithalltheconditioningontopalltheold, driedupfoodinthispracticewerelaxthroughtheconditioningdowntotheplateitself.It doesntmatterhowmuchrubbishisontheplatenorwhatthoughtsandfeelingsyouhave; thekeythingistoknowthedifferencebetweenthemirrorandthereflection. Althoughthoughtsoftenconveytheimpressionthattheyarepermanentandrefertothings thatarepermanent,lookforyourselfandseeifthisisactuallytrue.Themoreweseehow allphenomenaarearisingandpassing,thentheimmediacyofpresentationandthe
27
immediacyofselfliberationstarttocometogether,andfromthisthequalityofthemirror ispresenteveninthemidstofmultiplereflections. Wesimplysitinarelaxed,erectplace.Thechinisslightlyraised,andtheeyesareopen restinginthespaceaboutanarmandahalfslengthinfront.Weareawareofwhatisin theroombutwearenotlookingatitintermsofthespecificitem.Together,wemakethe soundAathreetimes.Aaisthesoundofemptinessandthemothersoundofall phenomena.Assuch,allthemanifestations,allthevariousprocessesthatgiverisetoour experienceofthisroombeinglikethisorthatorourselvesbeinglikethisorthat,canjust dissolvebackintotheopenspaciousness. Therearedifferentpermutationsofthismethod,butnowwewilldoitinitssimplestform. AswesayAa,thereisjustthisfeelingofreleasingintospaceanyidentificationwiththe body,withthepath,andwiththoughts;andthenwerestintegratedinthespaceinfrontof us.Whatevercomes,wejustletitcome;whatevergoes,justletitgo,andremainrelaxed. Ifyoufindyourselfgettingcaughtupinthoughts,justbringyourattentionbrieflytoalong exhalationandrelaxbackintothespace. [ThreeAapractice] Ifyouarepractisingthisonyourownthereisnoclearlydefinedendtothemeditation, thereisjustincreasinglycomplexphenomenatokeepintegrating.Bystayingwiththe momentaryflowofexperienceandexperiencingthatabstractconceptsastheymanifestare partofthemomentaryflow,alltheouterformsoflifecancontinuejustasbefore.Whatwe callsubjectandwhatwecallobjectareincreasinglyallowedtoarisetogether,andsowe approachourexperiencenotbythinkingaboutit,butbybeingwithit. Beingabsentandbeingpresent Clearly,inordinarylifethereisatendencytogetlostinhabitualprojections,sotheadvice oftenistotakesometimeandtothinkaboutitandthengobacktothesituation.Thatsnot abadsolution;itisjustabitslowanditdoesrelyononeabstractingoneselffromthe situation. However,indzogchen,whatwewanttodoistofinddirectlyhowwearenottheretoget toknowhowwecheatourselvesandcheatothersbybeingabsentinsomeway.Whenwe arefullypresentinthemomentwiththeother,withoutapreformedagendaandina relaxedstate,thenwhateverneedstoarisecancomethroughus. Restinginthisstateofnondualityandfeelingfullyincontactwiththesituation,wetrust thatwhateverisrequiredwillarisebecauseinthisview,selfandother,selfand environment,arenottwoseparatethings.Iamnothavingtositinmyseparateegobubble thinkingaboutwhatIwillsaytoyou.Byactuallyfeelingtheenergeticconnectionwithother people,thewordsariseinacoemergenceinthecentreofthefieldandIfindmyself speaking. Ifyouaresittinginacafwithafriendhavinganinterestingconversation,youdonthaveto thinkaboutwhatyouwillsay.Youfindyourselfspeakingandresponding.Theconversation
28
iscocreatedbybothpartiesactualpresencetogether.Whatisitthatmakesthatqualityof conversationnotpossibleinothersituations? Responsivityandrelationship Traditionallyitcanbeexplainedintermsofchakras,whicharecentresofcommunication; theycommunicatebetweeneachotherandalsooutintotheworld.Insomewaystheyare similartothemoremodernconceptofmultipleintelligence.Nowadayswedontjusthavea cognitiveintelligence,wecanhaveanemotionalintelligence,akinestheticintelligenceand soon.Ifwearegroundedinourselveswefeelthingsinourbellyaboutwhowemeet.We feelthingsinourgenitals,ourthroats,andourheads,andveryoftenwedontlistentowhat thesedifferentcentresaresaying.Inchildhoodweoftenlearntooverridethisfield experienceinthenameoftobeingagoodperson,orofpleasingotherpeople. WhenwecomeoutoftheThreeAapracticeandrelaxourfocusinthespace,wecome moreincontactwiththewiderenvironment.Wearecalledintoaresponsivity;theworld willtelluswhatweneedtodo.Partoftheworldisyourbody,andyourbodymightsayitis timetomove,timeforapee,timeforacupofteaYouregointellectdoesnttellyouthat youaregoingtohaveacupoftea,butthebodytellsyou.Sensationarises;weareawareof thesensation;wemobilise;wemovetoactivityandcontactinthefamiliargestaltcycle.The worldasoutsideandtheworldasinsidecreateamovement,whichisrevealedto awareness.Awarenessisnotinside,itsnotoutside;youcannotlocateit. Whenwesaythemindispurefromtheverybeginningitmeansitisemptyinnature,like thesky.Thecloudsthatfilltheskywilldisperse,andtheskywillberevealedwithoutthe clouds.Theskyhasnotbeenchangedinitselfbythepresenceoftheclouds.Theskyisnot spoiledbyclouds,anditsnotimprovedbytheabsenceofclouds.We,withourego concerns,mightthinkwewantthesunshineandnottherain,buttheskyitself,whenit offershospitalitytotheclouds,isnotcontorted,notconditioned,noralteredinanyway. Thisimageoranalogyisveryimportant. WhenwesitanddotheThreeAapracticevariousformsarise;sometimestheyseemlike darkclouds,sometimeslightandradiant.Oneisnotbetterthantheother.Ifyoufeelvery tired,ifyoufeeldepressed,ifyoufeelbored,ifyoufeelstupidandfeelyoucantmeditate, thesestatesarenotworsethanfeelinghappy,light,andfullofconfidence.Allthesestates arearisingandpassing. Whenahappymomentarisesyoufeelradiant,andyouthink,Oh,nowIamgetting somewhere,butthatwillnotlastsoitsnotsoimportant.Whenyoufeeldullandstupid thatwontlasteither.Byremainingrelaxedandofferinghospitality,maintainastateof equanimity,ofindifference.Thisnaturalstaterequiresnothingfromanyofthesearisings. Whorequiressomethingfromthesearisings?I,me,myself.Iwanttohaveahappymind. Iwanttobeagoodboy.Whoistheonewhoiswantingthis?Whatisthestatusoftheself? WhenathoughtariseslikeIambored,whoistheonewhoishavingthisthought?Ifyou fallintothethought,thethoughtseemstobeselfproving.Whoisbored?Iambored. WhoamI?Theonewhoisbored.Inthatwayyougoround,andround,andround.
29
Thisnotionofanindividualsubjectivityislikemistletoe,whichhasasymbioticrelationship withthetreeitgrowsfrom.TheIrelatestowhateveriscoming.Iwillsayanythingabout itself:Iamhappy,Iamsad,IamgoingtoLondon,Iamgoingtohavelunch.Icansay anythingatallaboutitself,andthereasonitcansaythisisbecauseitdoesntexistassome thing.Thisisreallythecentralpoint. I,me,myselfislikethedoppelgngerofthemirror Whenwesaythemindislikeamirrorandthatitstheemptinessofthemirrorthatallows everythingtoberevealed,I,me,myselfislikethedoppelgngerofthemirror.Itslikethe mirrorspublicrelationsdepartment!Insteadofjustbeingrelaxedandbeingfullypresent momentbymomentitfeelstheneedtoissueapressrelease:thisistoannounceIam happy!Andsoalldaylongtheselittlestatementsarebeingissued.Whoistheonewhois issuingthestatements?Thisemptynatureoftheminditself. TheIislikethemaskofJanus:onesidesmiling,onesidesad.Onesidelookstoopennessin itselfsoitissmilingallthetime,andtheothersidelookssadbecauseitisconstantlytrying tobethebossofwhatisoccurring.Thoughts,feelings,sensationsarise,andtheyareme andtheyarenotme.TheyaremebecauseIexperiencethem,buttheyarenotme becausetheegoisnotthesourceofthem,andassoonasIbecomeawareofthemtheyare alreadyvanishing.SeeingtheemptinessofI,integrateIintothestateofthemirror. OK,wewilldotheThreeAapracticeagain. [ThreeAapractice] Natureofmindisfreshandnaked Thatisapracticeyoucandoagainandagain.Itisbestnottodoitforverylongatfirst becausethekeypointsarenotstrainingtoachievesomethingandallowingyourselftosee thecomingandgoingofeverythingwhicharisesandpasses. Thenatureofthemindisdescribedasbeingfresh.Althoughinthetraditiontheysaywe havebeenbornmany,manythousandsoflifetimes,theminditselfnevergetstired;itis alwaysfresh.Freshmeansitsmadeexactly,asitwere,inthismomentsinceitisnot existinginthechainofpast,present,andfuture.Everytimeyouenterintothatstateitis justthereopen.Itisnotbuiltonanything;itisnotdependentonanaccumulationof knowledgeandexperiencenorisitboundintotime. Thenatureofmindisalsodescribedasbeingnaked.Inmanyofthepaintingsyouseedeities inastateofnakednessandthisrepresentsnotrequiringanyclothing.Theegoalways needsclothesbecausetheegohasnoselfsubstanceandsoitisalwayspretendingthatits clothesareitself.Wesay,Iamtired.Iamcold.Iamhungry.Iamhappy.Eachofthese statementsislikeagarmentthattheegowrapsarounditself.Ifwetaketheclothesoffwe arejustleftwith,Iam.Yes,butwhatareyouIam.Oh.Assoonasyoustarttosay somethingyouareintoclothes;youareintoaproposition,aphilosophicalview,andsoon. Goodthoughtsdonotimproveit;badthoughtsdonotdamageit Whenwesaythisnatureisnaked,thisreferstotheexperiencethatwhenthese manifestations,evanescences,thoughts,andfeelingsarise,wedontneedtograbonto www.simplybeing.co.ukJamesLow,2009
30
themasiftheyaregoingtogiveussomethingweneed.Noneofthesethoughtswill improveus.Ofcourse,fromtheleveloftheego,itisverynicetolearnlittlestoriesand theseimproveoursocialvalue.Beingintheworldwithothersisaqualityofmanifestation andthereforeknowledge,information,skills,alloftheseaccumulationsareuseful,butthey dontimproveorharmthenaturalstate. Thisisoneoftheshiftsthatmakesthemeditationdifficult.Wearesousedtoconstructing ourselvesoutofthoughts,thatwhenagoodthoughtgoesbyduringthemeditationitsvery difficultnottograbitbecausewefeelaneedtohaveit.Theonewhofeelsaneedforthe thoughtisnotthenatureitself;itisanotherthought,thethoughtofI,me,myself.Butthis I,me,myself,doesntwanttobeathought,itwantstobetheowner,themaster,the sourceofthoughts:Iamthethinkerofthoughts.Thatitselfisathought,sothethoughtis alwaysinthisfalseconsciousness;thisbadfaithrelationshipwithitself. Becomingnakedinthemeditationisjusttotrustrelaxingagainandagain,totrustythat awarenessitselfissufficient.Weshouldallowwhateverisarisingtobelikeawaterfall. Whenyoulookatawaterfallthewaterisplungingoveranditsomehowseemstohave patterns,butithasnorealpatternasitmovesaround. Threeaspects:open,immediateandparticipating Therearethreeaspectsofmind.Oneistheopenspaciousaspect,thesecondaspectisthe immediacyofthingsjustinthismoment,andthethirdaspectisourparticipationinthe flow. Fromthefirstaspecttheopenspaciousnesshowthingsarearisinginthemindis irrelevant.Thisistheheartofthepractice:nottryingtoimproveourmind,notbeingupset iflongpatchesofdisturbedthinkingordepressionarise,butjustremainingrelaxedand open. Thesecondaspectistobecompletelypresentwiththepanoramicnatureoftheimmediacy ofwhatarrives.Thatistosay,nottobeconcernedwithfiguregroundcontrast.Byselecting aparticularfocusforattentionthisputstherestintothebackground,soinsteadgiveequal valuetoeverythingonthebasisthatitisalljustreflection,amanifestationwhichis immediatelypresentinthismoment.InTibetanthisiscalledlhundrup,whichmeansnot lookingathistoricalchainsofconstructionbutexperiencingthegivenness,momentby moment. Thethirdaspectistheparticipationinwhichweexperienceourselvesbeingintheworld withothers.Itisjustthismoment,likeinthemannerofadream.Theparticipationarises butitisinseparablefromthesecondlevelofthereflection,andthereflectionisinseparable fromthemirror.Sotheopenground,theimmediacy,andtheparticipationareintegrated together. Beingpresentinthemoment Wedomeditationandthenwearetalkingtopeople;inthatstatewetrytoholdthewhole fieldatthesametime.Ifsomeonespeakstouswerespond,butbybeingpresentinthe momentyoucanexperiencethearisingandthenthepassingofthis,andthenthereis somethingelse,andsomethingelseNoneofthesemomentsarestronglyreal.Noneof www.simplybeing.co.ukJamesLow,2009
31
thesemomentsdefinewhoyouare.Ifyouaredoingsomethinganditgoesbadly,thenyou mayrecognisewhatyoucandotomakeadifference,butblaming,shaming,objectification, andreificationarecompletelyunhelpful,neverthelessbeingthemselvesonlymomentsof arising. Thisisthecentralpointintheviewofnonduality:nothingiscomingfromanywhereelse. Thereisnodevilpumpingbadthoughtsintoyourhead.Everythingwhicharisesisemptyby nature,evenshamingandblaming.Ifyouseetheirgroundasemptythiscanbeaskilful meansofrelatingincertainmoments.Nothingispoisonous,butthingscanbecomequite poisonousiftheybecomeapositioningwhichisimposedonasituationwithoutregardtoits actualdynamicnature. Wearegoingtotakeabreaknowandduringthebreakjustobserveyourselfwalking, talking,stretching,andeating.Dontobserveyourselfasapolicemanwould;youarenot investigatingyourself,butratherjustbeingcuriousaboutyourselfinthewayasmallchildof threeyearsorsowouldbecurious.Themorewecanobservehowweoperate,theeasierit becomestorelaxbackintotheflow. [Break] Meditationpracticesforwhenyouaredistracted Wewilldosomedifferentmeditationsnowdesignedtodealwithdistraction.Distraction occurswhenourcapacityforawarenessgetscaughtupintheintensityofwhatisarising, anditseemsthatenergyisspeakingtoenergy. VisualisingtheletterA ThesepracticesareinagroupcalledsemdzininTibetan,whichmeansawayofholdingor focusingthemind.Weuseanobjectoffixationinordertocutthroughthemovementof distraction,andthenwhenwestopdoingthepractice,wejustrelaxandareopen. Inthefirstofthesepracticesweimaginethatonthetipofournoseisasmall,whiteletter A.YoucanusetheTibetanletterifyouknowwhatthatlookslike,oryoucanjustimaginea capitalA.Asyoubreatheoutyouimaginethatthisletterisgoingawayfromyou,andas youbreatheinitiscomingbacktowardsthetipofyournose.Youcoordinatethiswithyour breathing,andyoufocusonthisgoinginandoutforaboutfiveminutesorasitsuitsyou. Thenjustsitandobservewhatimpactthishasonyou. Wedontmakeanysoundwhilewedothis,wejusthaveourmovement,andthebreathwe arefocusingonisthebreathcomingoutofthenostrils. Whenyouendthiskindofpracticeyoujustwanttositquietlyandobserveifthereisany impactonyourownstate.Thisisapracticeyoucandoanywherereally.Ifyouareatwork andyoufeelstuckinaboringmeeting,orifyouarewaitingatanairportandtheflightis delayed,itcangiveyouameaningfulfocus. Oneofthefunctionsoflearningdifferentpracticesissothatyouwillneverbeinasituation whereyouarejuststuckwaitingforsomethingtohappen.Thereisabigdifferencebetween www.simplybeing.co.ukJamesLow,2009
32
beingatthemercyofcircumstancesandbeingopentowhateverarises.Intheformercase wearelikelytobecomeconditionedbywhatoccurs,soitismuchbettertoapplya meditationmethod. SoundingPhat! ThesecondofthesepracticesistomakethesoundofPhat! Weusethispracticeifwearefeelingcaughtupinthoughtsoremotions.Itisparticularly usefulformoods,becausewhenyouhaveanemotionithasakindofshapetoit.Youmight feelangry,oryoumightfeeljealous,andtheseemotionstendtohaveaparticularfocus. Howeveramoodlikesadnessordepressionisverypervasive,likeamist,andthispracticeis verygoodforcuttingthroughthat. Thesoundshouldbeshortandsharp.Youwanttoimagineitcomingupfromthecentreof energybelowthediaphragm,twoandahalffingersbelowthenavel,andcomingstraight outthetopofyourheadsothatitcutsconnectionbetweensubjectandobjectandcreates astateofdisorientation. Ourtendencyisalwaystoreorientourselves:tofindouridentityandourdirectionby comparingandcontrasting,bylocatingourselvesinrelationtoobjects.Inthispracticewe keepmakingthissoundPhat!againandagainuntilwedontknowwhereweare,andthen westopandjustrestinthatstate.Youwillstillbesomewhere.Wherewillyoube?Ifyou canseethatdirectly,thatisalreadythebeginningofthestateofcalmnessandclarity. InmakingthesoundPhat!youwantittocomestraightupandoutofthetopofyourhead. Atfirstitmaybebettertodoitwithyoureyesclosedsothatyoucanjustgetintothisstate. Ifthesoundsthatotherpeoplemakestarttomakeyoufeelagitatedoramused,justkeep sayingitandgobackintothesoundagainandagain.WhenIsayOK,justsitquietlyand observeyourownstate. Ifyourownstatefeelsparticularlyfragilethenitmaybebetternottodoitsincethisisa practicefordisorienting,.Aswithallthesepracticesyouhavetobeawareofyourown particularcondition.Theendresultistobeopenandawarenotlost. Wewillstartnowanddothisforsometime. [Phat!practice] Youcanalsodothispracticeoutsideonyourownratherthanalltogetherinthisroom.You willbeabletogetintoitmoredeeplyifyouarenothearingotherpeople.Attheendwhen youstopmakingthesound,youopenintoastateinwhichthereisnoconnectionwith thought. Whenyoufirstdothispracticeyoumightbemoreawareoftheabsenceofsomething, becausethoughtshavebeenourconstantfriendsforalongtime.Butifyoujuststay withoutagitationrelaxedandopenyoubecomeawareofthepresenceofaqualityof clarity.Youarepresent,butnotpresentasathoughtorasaconstruction,thereisjustthe clarityofanonconceptualexistence.Justthis.
SoundingHa
33
WewillnowdoanotherpracticeandthisinvolvesthesoundHa.Onceagain,wemakethis soundshort,sharp,andquitequickly.Thisisanothermethodfordealingwithdistraction becausemakingthesesoundsthemselvesareaformofmovement.Itisasifalltheaspects ofmovementthatcouldbetakingushereandthereinourdiscursivemeanderingsare concentratedintothissound.Thereisnothingtothinkabout,toelaborateonorto consider;wejustfullyfocusintothesounditself.ThenwhenIsayOK,wewilljustsitinthe aftereffect. Makethesoundsharpandhard,andwithasmuchenergyaspossible.Sometimesyoucan feelalittleembarrassedorselfconsciousinmakingnoise,butnoiseisanimportantthing becauseithelpstoholdourfocusedattention.Byfixingonasound,itissomethingthatis verystronglythereandyetcompletelyungraspable.Makingsomevolumeishelpfulbecause itisalsoblockingalltheothersenses,soyoufeelyourselfjustinthisworldofsound,and thenwhenweendthereisopensilence. [HaPractice] Thisisalsoapracticethatisgoodtodoonyourownforaslongasyoucan.Themost importantpartofitiswhathappenswhenyoustopmakingthesound;thatyoufind yourselfexistinginastatewithfewerthoughts,astatewhichinmanywaysyoucantsay anythingabout.Themoreyoubecomefamiliarwiththisstate,themoreitsqualitystartsto revealitself. Aswewerelookingatbeforeitisopen;nothingisclosingit.Ithasnolimitinspaceortime, anditsnotcovereduporrestingonanythoughts.Insomewayitlookslikenothingatall, andyetthereyouareinthemidstofit.Youarepresentbutnotpresentasyourordinary self,notbasedonmemories,thoughts,hopes,fears,andsoon.Forthatreason,itisavery usefulpractice. Practicingthestruggleoftheasuras Thenextpracticedoesnotinvolveanysound.Wesitwithourfeetflatonthegroundand ourarmsaroundourknees,pullingourkneesinastightlyaspossible.Droppingourheadwe rollitvery,veryslowlyandgentlyroundtotheleftandthentotheright. Thispracticeiscalledthestruggleoftheasuras.Theasurasarejealousgodswhoarealways fightingwithothergodsandwhoalwayslose.Oftenwhentheylosetheygettiedupbut theystillremainveryangry,sotheyarestrugglingtogetfree.Whentheheadgoesaround youcanmoveyourbodyalittlebit. Wefocusourattentionfullyintothephysicalsensation.Youhavegottheattentionof holdingyourlegs,andthisveryslowandgentlemovementofthehead.Itsakindof hopelessstrugglebecauseyouarenotgoingtogetfree,sothereisnoneedtodoitina hurrybutyouaretooproudtostropstruggling! Youcandoitforaverylongtime.Allthefocusisjustuponthissensationasitarisesuntil thereisnothingbutthearisingandpassingofsensation,andthatisthefixation.Westop aftersometime. www.simplybeing.co.ukJamesLow,2009
34
Pleaserememberthattheneckisaveryvulnerableareaofthebody,andifyouhaveany neckorbackproblemstakeagreatdealofcare.Wearenotactingagainstthebodyinany ofthesepractices.Wearealwayscollaboratingwithourownconditionandourownnature. [Struggleoftheasuraspractice] Maybeyoucanseeadifferencebetweenthesepracticesandtheoneweusedatthe beginningoftheday. Whenweusethegeneralshamathacalmingpractice,wekeeptheattentionfocusedonan externalpointoronthebreathandweareobservingwhatishappening.However,because intheseotherpracticesthemovementisoneofparticipationintheactionwearenot standingoutsideititmeansthatwehaveafixationintoonepoint,whichisanalignment withtheactivityasitoccurs.Formanypeoplethatismorepowerfulanduseful. Themainthingwithallthesepracticesistodothemandfindyourownrelationshipwith yourself;whatworksandwhatdoesntworkforyou. SoundingHung Thisisamorerelaxedpractice.WemakethesoundofHungquitegentlythroughthemouth andthenose,soithasaslightnasalqualitytakingthesoundoutonthefullbreath.Hung. Hereagain,thefixationisintothesound,lettingyourwholeattentiongointothesound untilthereisnothingbutthesound,andstayingwiththatuntilwestop. [Hungpractice] DayThree: Purityfreeofstain LinkedwiththisprimordialpuritythereisanotheraspectcalleddrimeddagpainTibetan whichmeanspurityfreeofstains.Thispurityisrevealedwhenwerecognisethatourown naturecannotbestained. Asmanyofyouwillknow,PadmasambhavawasagreatsaintandyogifromOdiyana,who wenttoTibettohelpsecurethedevelopmentoftantricbuddhism.Itissaidthatoneofthe firstthingshedidwastocontrolallthelocalgodsanddemons.Hedidthisbyforcingthem toshowtheirownseedsyllable.Manyofthemtooktheformofoldsoldierswithakindof breastplatewhichwaslikeabig,brassdisclikemirror.Withthepowerofhismeditation,he forcedthemtoshowthisbasicseedsyllableontheirbreastplates.Hethencreatedamantra incorporatingtheseedsyllablesothatanybodywhorecitedthemantrawouldhavecontrol overthatlocalgodordemon. Seedsyllablesasvibrationwithresonanceintheworld Allthedeitieshaveaparticularseedsyllable:aparticularsoundoutofwhichtheirmandala andtheirformarise.WehavebeenlookingatAaasthebasicmothersoundoutofwhich everythingarises.Thereistheideathattheuniverseisbasedonresonanceandaparticular
35
energeticqualitythatispresentinallthingsandallbeings.Wedonthaveonesimpleseed syllable,wehaveverymanybecauseweareveryfragmented. Perhaps,whenyouwereyoung,youhadbrothersorsisterswhowouldteaseyou.Usually, whenyouareyoungsomeoneworksoutwhatyourbuttonsareanddelightsinpressing them.InEnglish,wewouldsaythattheyhavegotyournumber,becauseallofusaredoing anumber.Wehaveparticularpatternsandproceduresthatwerepeat,andifsomebody understandsthat,theycanuseittotheiradvantageortoouradvantage. TheRussianthinker,MikhailBakhtinwasaliterarycriticandwrotealotabouthowhuman beingsareconstructedoutofvoices:thatwhenwespeakwealwayshaveadialogic intention;wearespeakingtosomeone.Thepersonwearespeakingtomaynotbetheone infrontofus;inpsychoanalyticlanguagethatiscalledtransference. ThekeythingregardingBakhtinsnotionisthatweareconstitutedoutofthesevoices;that whenwearesmallwehearpeoplespeaking,andweinternalisethesesitesorpositionsof speechandemulatetheirvoice.Thesevoicestendtotakeonparticularlystructured patterns,sosomepeoplepresentthemselvesasthejoker,somepeoplepresentasthequiet intellectual,somepeoplepresentprimarilyasthenice,friendlypersonandsoon.Eachof thesepositionsisawayofevokingakindofresponsefromtheotherperson. Whenitiscomingfromus,andweseemtobesettinguptheenvironmenttoresonate accordingtoourwish,andthatcanmakeusfeelquitepowerful.Butthatdialogicstructure alsomeansthatotherpeoplecanpositionthemselves,whichevokessomethinginusprior toourconceptualawarenessofit.Thisisquiteahelpfulwayofthinkingaboutconditioning. InTibetan,conditioningisdescribedinTibetanasduje,whichmeanstogathertogetheror assemble,anditalsomeanstodo.Itreferstothefactthatpositionsgetconstructedoutof theavailableresources.Whenapatternissetupitseekstofindaresonanceinthe environmentbecausewecanonlyfullymanifestourparticularresonancesorpatternswith peoplewhoknowhowtomakethecountermove.Peoplewhohaveparticularinterests needtobeabletoquicklyidentifyotherpeoplewhohavetheseinterests.Weidentify peoplewhowillbringthecorrespondingaspectofourposition. WhenPadmasambhavacametothesedemonshecalledtheirenergyintooneplace,andhe fixeditandgavethemacleartask.Throughbringingoutthisbijatheycameintoaparticular form.Howeverifyouthinkofyourselfinthecourseofadayyouhavemany,manydifferent waysyoumanifest.Perhapstravelingonpublictransport,goingintoshops,goingintowork, beingwithfriends,beingwithfamily,andineachofthesesituationsyouareconstituted slightlydifferently. Compassionmeansextendingourrepertoireofresponses Weoftenobserveotherpeoplebehavinginwaysthatwecouldntimaginedoingourselves. Somehowtheyfindawaytospeakandactinwayswecouldnt.Theyhavetwoarms,two legs,andoneheadandsodowe,butweacceptsomehowthattheyarefundamentally different.Wedontthink,Oh,iftheyrehumanandImhuman,Icouldalsodowhatthey do.Itisatthispointthatwecanseetherestrictionoftherepertoireofourresonances,
36
voices,ormoves,andthisisveryimportantifwewanttodevelopacapacityfor compassion. Compassionmeansthatwehavetomanifestwhattheotherneedsorwhatthesituation needs,whichmeanswehavetobebigger,broader,anddeeperthanwewouldbe ordinarily.Inbuddhism,partofthebasisofrespectistoseethatallbeingshavebuddha natureand,ifthatisthecase,thenwhateverpatternorhabittheyhaveisnotthecore definitionofthemand,similarly,itisnotthedefinitionofus. Hospitalityputstheguestfirst Somepeoplebecomevegetarianorvegan,andifsomeonecametotheirhousethey wouldntwanttocookanymeatforthem.Althoughinvitingsomeonetotheirhousethey ensurethattheotherpersonunderstandsitistheirhouse.Thisisthehospitalityofentering myworldonmyterms. IhavespokenelsewhereaboutthestoryoftheoldGreek,Procrustes,wholivedinalittle houseoutinthemiddleofabroadplain.Everyeveninghewouldlookoutfortravelers,and ifhemetsomeonehewouldinvitethemtohishomeandofferthemabed.Hewouldgive themsomefood,andtheywouldtalkandlaugh,andthenhewouldshowthemtothebed. Hisrulewasthattheyhadtofithisbedexactly.Iftheirbodyweretoolonghewouldcutoff abit,andiftheirbodywastooshorthewouldrackthemoutsothattheycouldstretchtofit thebedproperly. Thisisaverygoodsymbolofalotofwhatwecallhospitality.Arealhospitalityputsthe guestfirst;thehostistheservantoftheguest.Thismeansthatifyoutakethebodhisattva vowandallbeingsareyourguests,youhavetolearnmanydifferentwaysofbeinginorder tomakeeachofthesefeelathome. Thisrelatestothesenseofhavingarepertoireofmovesandvoicesthatconfirmto ourselvesandtoothersthatwearewhowethinkandfeelweare.Ifyouwanttobereally hospitableitsnothelpfultoknowwhoyouare;itsmoreimportanttoknowwhotheguest is.Themoreyouknowwhoyouare,themoreyoudefineyourpositionandyour possibilities,andthespaceofwelcomeisalreadyforeclosed. Thiscomesbacktopurityfreeofstains;thestainisamark,andthemarklimitsthe potential.Ifyouhaveablankpieceofpaperanythingispossible.Youcanwritealetter;you candoacharcoalsketch;youcanworkwithacrylics,butassoonasyoumakeamarkonthe papertheinfinitepotentialoftheblankspaceisnowlimited.Andsoinordertoremain blank,therefore,ofinfinitepotential,wehavetoobserveandtrackthevariouswaysin whichwearemarked. Allsortsofmarksareonus:marksoffear,anxiety,pride,aneedtocontrol,aneedtobe controlled,shyness,avoidance,narcissism,andtheimpositionofoneselfonsituations... Whenwegoaboutourdailybusinessitisimportanttoobservehowwearepositionedin situationsandhowourpositionconstrainsotherpeopleintheirfreedomtobethemselves. Thiscanbedifficulttodo.
37
WhenFreudwasdevelopinghismethod,heestablishedtheruleofabstinence.Hesaidthe analystshouldrevealaslittleaspossibleaboutthemselvesandshouldnot,asfaras possible,engageintheordinarysignifiersofsocialconvention.Thatistosay,theyshoulddo nothingthatcouldbetakentoconfirmthatwhatisgoingtohappenisanegotoego transaction.Thenonconfirmationofthisgeneratesananxiety,andtheanxietyopensa pathtounconsciousorhiddenphenomena.Manypeopledonotwanttoworkinthisway. Theyfeelthatitiscoldandthattheanalystisnotinterestedinthemasaperson.Itstrue; theanalystisnotveryinterestedinthemasaperson.Thefactthatpeoplehavebeen interestedinthemasapersonisthebasisofalltheirtroubles! Thisistoodifficultformostpeople.Theypreferamothersloveandtheconfirmationthat theyareactuallygoodpeopletryinghardunderdifficultcircumstances.Thatistosay,the patientdemandstheonethingtheanalystshouldntgivethem,whichisreassurance.Ifthe patientcanacceptthehardfactthattheyarecompletelyaloneinarealmtheydont understand,thenthereisthepossibilityofawakeningtoaprofoundexistential understandingadecentringoftheego. Itissimilarinbuddhism.TheBuddhasayseverythingisempty.TheBuddhasayseverything isanillusion.Thatisnotverypolitebecausepeopletrytheirbest.Somebodywenttothe marketandboughtflowerstogive.TheyareanillusionYoucouldthenask,Well,why bother?Itisdifficulttofindabalance.TheBuddhasteachingisthemiddleway,between theextremes.Emptinessisnotnihilism.Thefactthattheflowersareimpermanentand illusoryoffersusachancetoenjoythembeforetheyvanish.Thisalsooffersusachanceto enjoyandmeeteachotherheretoday.Tomorrow,wevanish,andwhetherornotwewill meetagain,wedontknow.Whilewearehere,arewereallyincontactwitheachotheror not?Beingopentotheillusoryandungraspablenatureofthingsisveryhard. Question: WhyshouldIbeopentosomeoneiftheyaregoingtoleaveme?
James: Whynot?Everyoneisgoingtoleaveussoonerorlater...maybeinfifty years...maybeintenyears...maybeinoneday. Question: ButIonlywanttoinvestmyselfinaplacethatIknowissecure.
James:Thisisthelogicofthemarketplace:fairexchangeisnorobbery.Marketing andworkingoutwhatisthereturnonmyinvestmentisaprimewayofmaintaining conditioning.Wetakephenomenaasstronglyrealandthenwetrytoensurethatit manifestsintheformthatisbestforus. TheBuddhasteachingisthatallphenomenaareimpermanentandillusory,andyou,the onewhoislookingforbenefit,arealsoimpermanentandillusory.Thatsveryhard.Allof ourlifeisbuiltintheotherdirection.Wewanttokeepourjob,wewanttokeepourfriends, wewantpeopletolikeusWeputalotoftimeandenergyintodevelopingourselvesin particularwaysthatwethinkwillbesociallyacceptable. Wewantthingsonourownterms Basically,asFreudindicated,thisisbecausewearelookingforreassurance.Wewanttobe lovedbutwewanttobelovedonourterms,asweare,thatistosay:lovemelovemy
38
condition.ButwhentheBuddhalovespeople,helovestheirbuddhanatureandheisnot veryinterestedintheircondition.Veryoftenthethingwhichforusismostfascinatingabout ourselvesisexactlythatwhichgetsinthewayofanykindofawakening:thevarious structuresandritualsofourlives,thefamiliarhabits,resonances,voices,inclinationsandso on. Weneedtostarttoobservewhatisthelimitofmyself?WhydoIturnawayfromthis? Sometimesweturnawayfromthingsbecauseitdoesnthelptheother.Insuchasituation, wehavetoreflectonthepurityofourmotive?Wasourintentionprimarilyforourselves; thatwewanttosaysomethingorestablishsomethinginordertomakethesituationthe waywewantit. Againandagain,wehavetoobserve,whyisitsoimportantformethatlifeisstructuredin thisway?WhowouldIbeifmylifewerenolongerstructuredinthisway?Aswediscussed earlier,thetraditionaldescriptionofourtruenatureispurefromtheverybeginning,not restingonanything,notrequiringanycoveringorsupport.Whenwelookatourordinary senseofselfweseeitisonehundredandeightydegreestheoppositequiteclosedin, fragile,andneedingendlesssupportandmaintenance. Themoreweseethefaultsandlimitationsofidentifyingwithtransient,impermanent situations,themoreweareableinthemeditation,whenthoughtsandfeelingsarise,justto letthembethere.Wedontneedthem.Theegoneedsthembecausetheegoisathought andthoughtsgetlonely,whichiswhytheyalwaysgooutingroups.Butwhoistheonewho isexperiencingthethought?Relaxintothatstate:thisistheminditself;itisnotathought, notafeeling,notasensation.Themindisnotcreatedbytheseanditdoesntneedthem. Inthemeditationthemorewecanletgooffthebetteritis;whereasintheworldthemore wecanaccumulate,learn,andknowhowtouse,thebetterourmindbecomes.Thisdoesnt meanthatyouhavetopractiserenouncingexternalphenomena.Rather,byrelaxinginto thisopenstateagainandagainyoucometoseethedynamic,impermanentnatureof illusoryforms,ofsubjectandobject.Doingthatletsusfreelyparticipateintheunfolding matrixoftheworldwithouttoomanyhopesandfears. Ifyouasktheworldtogiveyouheaven,thatsaverybigmistake.Theworldwillgiveyou theworld.Youeatalovelydinnerandthenextdayyouhaveagoodpooh;thatiswhat happensintheworld.Thedeliciousfoodwasvanishingasyouateit.Ifyoudidnteatit,it wouldbeofnobenefitforyou;yetassoonasyouputitinyourmouthithasvanished. Theaestheticqualityofourexistenceisrevealedthroughaparticipation,whichaltersthe fieldofexperience. Inthatway,bynotaskingimpermanentchangingphenomenatobestable,weclingto themless.Havinglessexpectationofthem,wedontspendourtimeconditioningthe environmentandbeingconditionedbyit.Thismanifestsasthesecondformofpurity:the purityfreeofstain. OK,sonowwewilldoonefinalThreeAapractice.Ifyouwanttogoout,youcandomore meditationintheforestbyyourself.WedotheThreeAapracticeandjustrestintheopen space.
[ThreeAapractice] DayFour
39
Purityinseparablefrommanifestation:moreonkadag Wecometothelastpartofourtimetogether,andwewillcontinuewiththeworkof stabilisingthesenseofkadag.Thisisnotathingthatyoufindonceandthenhave;itismore amodeofbeing,astateofawakening,andsomethingtoreturntoagainandagain. Yesterdayweexaminedthenatureofconditioningandourhabitsofidentificationwith energy,asiftheywereaseriesoftrueentities.Eachtimewecomeintothisidentification withathought,afeeling,orasensation,thereisthereaffirmationofthetrueexistenceof ourselfandsimultaneouslythelimitationofbeingcutofffromawarenessoftheground.A centralpointhereisourwillingnesstoidentifywithalimitasifitwasthetotalityofones existence.Attachmentisnotastablestate;itsthismomentbymomentfusingintothe energythatsarising,whereenergyclingsontoenergyandcreatesthesenseofaunique, precise,fixed,enduringentity.Aswelookedyesterday,thesenseofIfacesintwo directions.Itisboththelinkwiththeinfinitegroundandthepointofentryinto identificationwithmomentaryphenomena,soitalwaysstandsatthecrossroadsofsamsara andnirvana. Thereisatraditionalsayingintheviewofdzogchenthatthereisonegroundandtwo paths.Everythinghasthesamebasicground,whichisthisopendimension;themirrorlike state,whichisourownnature.Thetwopathsarethepathofintegrationofthereflection withtheground,or,thepathofintoxicationwiththereflection.Thisintoxicatedstatehas thesamegroundastheawakenedstatebutitdoesnttakeyouanywhereelse,andit doesntcreateanythingtrulyselfexisting.Butwhileweareinit,itisasifweareindeedin thislimitedconditionedstatemovingthroughtimeonthebasisofcauseandeffects,karma andsoon. Itisveryimportanttohaveadirectexperienceofyourowninfinitenaturesothatwhenthe experienceofIarisesyouobservehowitisthemovementofthemind;itisnotthemind itself;itsnotthetrueidentity. Wewilldosomepracticetoinvestigatethis,butinvestigatingitinaveryrelaxed,openway, byseeingratherthanlooking,becausewearenotlookingforsomething.Wearenotlikea birdwatcherintheforesttryingtoseeararebird,butratherinarelaxed,openwayjust seeingwhatisoccurringandstayingwithwhatyouseesothatitrevealsitself. Wearetoointelligentforourowngood Onceagain,wehavetoseethatwearealltoointelligentforourowngood.Ourmindsgoso quickly,thatassoonaswegetasenseofwhatsomethingis,weleapontothenextthing. Wetendtorestonanideaandcometoaconclusionasiftheideawouldtellusthetruth. Wedonthavetobesoactive.LikethegreatinterrogatorinDostoevskys,Crimeand
40
Punishment,hesimplywaits,andRaskolnikovcomesthroughthespaceofferedtohim, intotherevelationofhisowncomplicity. Inthesameway,withouttryingtoprosecutethefalsityofyourmind,remainrelaxedand openandobserveverypreciselyhowthoughtsarise,howyouaretemptedtorestonthem, andhowthethoughtthenleaves.Wakeuptothedeceitfulnatureofthoughts;theyalways offermorethantheycandeliver. VisualisingAawithrainbowlight WewillstartinasimplewaywiththeThreeAapractice.However,thistime,inthespacein frontofus,wecanimagineasmall,whiteletterAsurroundedbyrainbowlightaboutan armandahalfslengthinfrontofyou. Sittingintheusualway,lettheweightrestthroughtheskeletonsothatthemusclescan relax.Theheadisslightlyraisedandthegazeisopenintothespace.Somepeoplecan visualiseveryeasilyandforothersitismoredifficult.Forourpurposes,thefeelingtoneis moreimportantthantheprecisevisualisation. TheAaasemptinessrepresentstheawakenedmindofallthelineages.Itisthequalityofall ourteachers,sothatwhateverpracticesyouhavedone,inwhateverlineage,cancome togetherinthissimplepoint.WereciteAathreetimes,andintegratethestateofour spaciousheartwiththespaceinfrontofusintheformoftheAa.ThenlettheAadissolve. Restinspace,andjustgentlyasabackgroundinterestholdthequestion:wheredoesthe mindrest? Wheneveryoufindasolutiontothis,orwheneveryouseemtofindastablesite.thenjust staywiththat,notidentifying,notpushingitaway,justremainwithitandseewhat happens.Continuedoingthatwithwhateverseemstoofferyoutheplaceorsitefromwhich youoperateasastateofawareness. [ThreeAapractice] Aswehavelookedbefore,itisbettertodothatkindofpracticeforashortperiodoftimeso thatyouarenotgettingintostrainingormakingeffortand,againandagain,observethe siteoftheself.Whenyourecogniseitsimpermanence:thefactthatallthatmanifestsinthe mindisselfliberating,thentheegofunctionisrevealedverydirectlytoyouasjusta momentofenergy.Itisnotwrongorbadyoudonthavetogetridofititsjustnotwhat itappearstobe.Ifyoutakeitatfacevalue,athowitpresentsitself,thenyouwillbe enmeshedinthefantasyofstableentities. Themoreweobserve,themorewefindthateverythingthatcouldbeus,vanishesandyet wearestillhere!Whatisthatqualityofstillbeinghere?Thisistheclarityofawareness:the capacityofthemindtoilluminatethefieldofexperience,yettheonethingitcannever illuminateisitselfasanentity.Theclaritywhichshowseverything,cannotbeshownitself becauseitisnotathingwhichenterstheworldofobjects.
41
Again,weseetheindestructibleprimordialpurityofthemindexistingnotassomething apartfrommanifestationbutinseparablefrommanifestation.Itispervasive.Every experience,goodorbad,isjustanaspectofthisgroundclarity,andyetitnevercoversnor contaminatesthegroundclarity. Sonowletsgobackintothepracticeandthistimewewillfocusparticularlyonwhatisthe shapeofthemind?Thisiswhyitisarealadvantagetodothepracticewithyoureyesopen because,asyouknow,ourtendencyistoseeourselvesaslivinginsideourbody.Whenyou aresittinghereyouhearthenoiseofthetraffic,sometimesbirdsaresinging,peopleare moving,andinourordinaryunderstandingwewouldthinkthattheseareeventshappening outsideourmindcomingintous. Relaxingintotheopenstate,justobserveinaverycalmwaywhatisarisingandwhereyou areyouinrelationtoit.Thenstaywithwhateverconclusionyoucometoandseewhat happenstothat.Haveyouestablishedanythingthatcanendurethroughtime,oristhatjust anotherconceptualelaboration? Againandagain,recognisethenatureofthefalsesolution;wedonthavetoremoveit,we observeitgoingfreebyitselfandthisbringsustothestateofthepurityfreeofstains. Whenwealloweachofthesepropositionstocomeandgobyitselfyoufindthattheyleave notrace.Andwhentheyleavenotrace,manifestationandtheopenpurityofthemindare inseparableasthenaturalradiance WewilldotheThreeAapracticeagainlookingforthedimension,theheight,thewidth, whatisoutside,andwhatisinside.Lookagainandagainatwhateverconclusionyoucome toandwhenyoufindtheseconclusions;justseewhattheyactuallyare.Theywillshow themselvesdirectlytobereliableorunreliable.Youdontneedtocheckoutyourconclusion throughreadingsomebook.Ifyoustayrelaxedandopen,themindwillshowitself. [ThreeAapractice] Whytheseenquiriesarefundamental Ifyouarenotusedtodoingthiskindofpracticeitcanbequitedifficult,becausetheobjects weareattendingtoareverysubtle.However,theyarefundamentalenquiriesforvarious reasons. Thefirstreasonisthatinlearningtolookinthiswaywedevelopacalmopennesswhich allowswhateverisarisingtobethereandrevealitself.Thisislinkedwiththequalityknown asdang,whichisthecapacityofthemindtoexhibitwhateverarises. Traditionally,itiscomparedtoacrystalballbeingplacedonapieceofcolouredcloth.The ballinitselfhasnocolour,butithasthequalityofallowingitselftobesuffusedwiththe colourthatitisplacednextto. Whenwerelaxandopenandasoundarises,ononelevelitappearstobe,forexample,a motorbike,andifyoustarttothinkaboutityoucanevenseethedirectionthemotorbikeis going.Ifyouknowaboutmotorbikesyoucanimaginethesizeoftheengine.Howniceit wouldbeonasunnydaytobeonamotorbikeinthemountains.Youmightthenrecognise
42
thatmeditationisawasteoftimeanddevoteyourlifetoholidays!Thisisthepathof conceptualelaboration. However,ifwestaywiththesounditselfasitarisesand,withthebackgroundtrainingthat wehavebeendoinginvipassananotstronglybuildingonthenatureofsound,nothaving todefineitasthisorthatitthenmovesoutofthespace.Likethecrystalball,weofferfull hospitalitytothisarising,andthenitgoes;itdoesntleaveanytraceanditdoesntneedto bemanaged,edited,orreactedto. Westarttoseethatthecolouriswithinthecrystalball,andthesoundisarisingwithinthe mind.Ifamotorbikesound,whichfromaconceptualpointofunderstandingismaybetwo kilometresaway,seemssimultaneouslytobeinsidethemind,thenwhatisthedimensionof themind?Bystayinginthepractice,theexperienceofbeingintheworldwillilluminatethe natureoftheworld. ReturningtothisonegroundandtwopathsOnonepathweallowphenomenatoshow themselves,andontheotherpathwetellphenomenawhattheyare,accordingtothe knowledgeandconditioningthatwehave.Onthefirstpathweexperiencedirectlythe manifestingandselfliberatingofeverykindofphenomena,andonthesecondpathwe arecondemnedtoalwaysbeingbusytryingtomakesenseofwhatisgoingon.Wehave beendoingthelatterpathformanylifetimes,soforthepurposeofpracticeweneedto tilttowardstheformerpath. Howeverthegoalisintegrationbecausethatisthequalityofthenaturalcondition:the conceptualunderstandingisalsopartofthemanifestationoftheground.Ifwerecognise this,thereisnolimittoobscuration!Thekeythingistogobackintothepracticeagain andagainuntilyouhaveyourowndirectexperience. Wewilldothepracticeagainnow. [ThreeAapractice] Thatparticularareaofexaminationisveryhelpfulforbeingabletoseparatethemindfrom whatarisesinthemind,andtoawakentothenatureofthetimelessstate. Aslongasouridentityislinkedintotheprocessofthoughts,feelings,andsensations,oris concernedwithcauseandeffect,thenwecanseetheparticularlinesthroughwhichthe patternsofouridentitycomeintobeing.Buttheminditselfawarenessdoesntcome fromanyplaceanddoesntgotoanyplace,butratheristhefieldwithinwhichallthis movementoccurs,amovementwhichitselfdoesntcomefromanywhereorgoto anywhere. Thisisthebasisfortheawakeningofnonduality,sospendingtimewiththissimpleareaof enquiryisveryhelpful.Ifyoufindthisconfusingthenitsimportantnottostruggle,because whatistherewillnotrevealitselfthroughstruggleoreffort.Itisbettertogoforawalk,say someprayers,andcomebackintoastatewhereyouhavemoreopennessandconfidence. Then,verygently,takeuptheenquiryagain. Wewillhaveabreaknow,andthenwewillhavesometimeforquestionsandthoughts beforeweend.
[Break]
43
QuestionsandResponses Thereflectionofthemirror,orthemirroritself? Question:Inthismeditation,istheonewhoiswatchingorinvestigatingthethoughts thereflectionofthemirror,orthemirroritself? James:Thatsaveryinterestingquestion.Atfirst,ofcourse,itsjustthereflection, becausewestartthepracticeandthenwemaybegetabitdistractedandthenwe remember,Oh,Ishouldkeepaneyeonthis. Gradually,however,themorewedoit,thenaturalclarityofthestateofthemirroritselfis theonethatisilluminatingwhatisthere.Inordertofacilitatethatmovementacross,we wanttodothepracticeinastenderandgentleawayaspossible.Mostofushavequitea tendencytocriticism,blaming,judgingandsoon,aswellastendenciessometimesof ambitionandaneedtogetthingsright.Allthesesubtletendenciesorflavourscancometo inflecthowweaskthequestion,sothatthereisakindofoverintensityoracceleration insideit. Imagineagymnastwhoisleapingoverahighhorseanddoingatwirlintheair.Whenthey land,theyhavetolandstablywithoutwobblingormovingforward.Theyhavetohavea beautifulperfectioninthemovementthroughspacesothatthelandingisjustaneaseful arriving. Inasimilarway,withpractice,welearnhowtoholdthesequestionsasifweweretuninga stringedinstrumentlikeaguitarneithertootightnortooloose. Inmeditationtherearetwomainproblematicdirections.Oneiscalledsinking,inwhich ourclaritystartstofuseintowhateverisoccurring.Theotherisexcitementoragitation,in whichmanyideasaremanufacturedveryquickly.Itcreatesasensethatsomethingis happening,butactuallyitisadistractionandittakesusfurtheraway.Atfirstwehavetobe abitactiveotherwisewewillforgetwhattodo,butgraduallytheclarityofopenreceptivity startstobeongoingandthatisthebasisfromwhichitismucheasiertoseewhatisgoing on. Weliveinaculturewhichhasbeendominatedbyawilltopowerthecandoattitude butjustbecauseyoucandosomethingdoesntmeanyoushoulddoit,andpartofwhatwe havetopracticeisbeinguseless.Allthethoughts,alltheelaborations,alltheinsightswe coulddevelop,wedontneedtodevelop.Wedonthavetobuildourbuddhanature;its notcreatedoutofourthoughts,nomatterhowwonderfulandshiningthesethoughtsmay be.Thisisthereallysubtlerenunciation:tofreelyacceptthatenergywilltellusabout energy.Itwillnottellusaboutthegroundofenergyandsopatternsofthoughtsthemselves willneverbeabletodescribeorilluminatewhatisthere. Inthetradition,wehaveninelevelsoftransmission.Theseareoftencondensedintothree levels.ThereisthedirecttransmissionoftheBuddhasmind;thesymbolictransmissionof thevidyadharasorthosewhoareawake;andthespokentransmissionforordinarypeople. Asyoucomeintothisthirdleveloftransmission,whichiswoveninwithlanguage,allthe
44
complexitiesofsemioticelaborationcomeclosetothedharmateaching.Everywordwesay evokesmanyotherconstellationsofassociationandpossiblemeaning.Therefore,the transmissionoccursthroughwords,symbols,anddirectlyinthemeditationpractice. Ourgoalinpracticeistomovefromlanguage,whichispartofmovement,towardsstillness andsilence,andthenbackagainasanintegratingforce.But,firstofall,wehavetoletgoof ourattachmenttoturbulence. Anyotherthoughtsorquestions? Integrationisnothomogenisation Question:Whenyouaskedustolooktoseewhereisthemind,itwascleartome thatmymindwashighupaboveme.IknowthatthisisconnectedtomychildhoodwhenI hadsometraumaticexperienceandIlearnedtogotoahigherlevel. Nowitsadoubleexperience;itcanbeverynicetobeupsohighaboveandinthisstateof mindyoucanseealot,buttheotherthingisthatyouarenotconnectedwiththebody. Whatisthebestwaytodealwiththis? James:Whatyouaredescribingisakindofdissociative,protectivesplittingfrom theimpactofsomekindoftrauma.Ofcourseoneofthefantasiesthatweoftencarryisthat weexistinasimplewaythatwearejustonethingbuteverybodyhasmultipleaspects tothemselves.Weareincoherent.Ifweweremorecoherenttheworldwouldbe persecutory.Forinstance,attheendofthisvillageyouwillseethatsomebodyhasbuilta verybighouseandtheyhaveputalargemetalfenceallthewayaroundit.Theydontlive there;thisisasymboloftheirsuccess.Havingestablishedwhotheyare,theynowhaveto protectit,andthebestwaytoprotectitistokeepeveryoneout.Ifwewanttorelateto otherpeople,partofthatistoacceptthatwearecalledintobeingindifferentways. Fromthatpointofview,itisnotthatthesetwoaspectsneedtosomehowcomeintobeing one.DuetocausesandconditionsIfindmyselflikethis,andduetoothercausesand conditionsIfindmyselflikethat.WhoistheonewhoisawarethatNowIamlikethis,and NowIamlikethat?Themoresubtleattentiononecanpaytothesestateswithoutjudging them,thentheonewhoisofferingthatsubtleattentionisthesiteofintegration. Integrationisnothomogenisation;itisnotlikeputtingeverythingtogetherinablenderand makingonetaste.Evenasordinarypeople,wecanneverknowwhowearebecauseweare alwaysbecomingaccordingtocausesandcircumstances.However,beingathomeinthat coemergentbecomingcanhelpustofeelathomeintheworld,sincethetraumathat causesthedissociationisonewhichcannotbeworkedwith. Whenweareyoungwedonthavethecognitiveskills,thesocialsupportandsoon,but graduallywecanstarttoofferhospitalitytoallthepartsofourselves.Tohavethecapacity tohaveanoverviewisveryuseful.Whenthesubmarineisunderthewateritcanputupthe periscopeandhavealookaround. Soyouhaveapersonalperiscope!Atleastyougotsomethingoutofwhatwasprobablya prettyshittyexperience!Alotofwhatweareconcernedwithishowtomakefriendswith thedifferentaspectsofourselves. Asyoucanseefromthethangkapaintingonthewall,Padmasambhavahaseightmain manifestations.Padmasambhavaisalwaysrepresentedasverypowerfulandableto
45
manageanysituation,buthedidntholdontoafixedsenseofhisidentityandtryto establishhimselfinthesamewayinallcircumstances.Heshowscompletelydifferentforms. Whentraumacausesustotakeondifferentformsitisterriblethatsomeforcewedidnt wanttohappenmadethathappenforus,butthepositivesideisthatitshowsusthe creativityandthepotentialformultiplewaysofmanifesting. Fromtimetotime,onanordinarylevel,wegetsick.Whenwearesickwearenotwell.We canthink,Oh,Idontwanttobesick,Iwanttobewell.Butitsamazingtobesick!When youhaveacold,waterdribblesoutofyournosethisisamazing!Thebodymightshivera littlebit,andifyoustaywiththeexperience,thisiswhoyouare. Tobeathomehoweveryouareisthebestpreparationfordeath.Inthecourseofaday manydifferentthingshappentousandimpactus.However,veryoftenthesethingsare deniedbecausewehavethenarrativeofthecontinuityofI,me,myselfasIknowmyselfto be.Thisnarrativegivesusasensethatwearemorecoherentthanweactuallyare,and becauseofthatwefeelwehavesomethingfixedwhichwecancontain.Whenpeoplearein thatsituation,movingtowardsdeathisdifficult. Somepeopledieinsuddenaccidents,orillnessesofvariouskinds.Somewaysofdyingwill takeyouintothegentlecareofdoctors,whichisnotnecessarilythebestenvironmentto diefromadharmapointofview.Thatistosay,ifwearesurprisedinourdailylifeweare goingtobeahellofalotmoresurprisedwhenwedie. Experiencingthesestatesinyourselfandbecomingmoreawareofthedifferentstates,you canstarttoseehowonestatestartstoblossomoutanddissolves,andthensomeother statecomesalong.Thisisgoodpreparationforthedeathprocesswherewefindourselves becomingsomethingwedontrecognise:IamnotwhoIwas.Atthatpointwecanask, Whyisthishappeningtome?Thisshouldntbehappeningtome,butthisisnotvery helpfulsinceitishappeningtous,anditsirreversible. Themoreyoucanobservehowyourliveddaybydayexistenceissomethingmovableand changing,onestatetoanotheronceyoumoveintothedeathprocessitwillbethesame. Andwitheachtransformation...hereIam...hereIam...hereIam... Anyotherquestions? Potatopeelers Question: YesterdaywedidsomepracticesusingthesoundsHungandHa.Iam wonderinginwhatcontextIwouldusethesedifferentpractices,andwheredoesthislead me? James:Accordingtothetradition,therearesomegeneralguidelinesonwhento useeachofthepractices,butwehavetorememberthateachofthesepracticesisa method. Forexample,wehavepotatopeelersandtheirfunctionistoremovepotatoskin.Butifyou havebeautifulsmall,newpotatoesyouwouldntwanttopeelthem.Nomatterhow beautifulyourpotatopeeleris,itisuselessinrelationtonewpotatoes.IntheTibetan traditiontheyhaveverymanypotatopeelers,andthegeneralopinionofmanyTibetan teachersisthatallwesternpeopleareoldpotatoeswithverythickskins!Sotheyofferthe specialngondropotatopeelerwhicheveryoneshoulduse.
46
IdidaretreatinTsoPemaanddidmanykindsofdifferentpracticesincludingprostrations. AttheendoftheretreatItoldmyteacherwhatIhaddoneincludingtheprostrations,and heasked,Whydidyoubother?Isaid,IthoughtIhadto.Andhesaid,Ohyes,youthought youhadto.Ireplied,Itsaysinthetextthatwehavetodothat.Hesaid,Butdidyouask yourselfifitwasdoingyouanygood?Whatisthepointofmeteachingyoudzogchenifyou wanttobestupid? So,intheenditisuptoyou.Allthemethodsaregoodbutonlyyouliveinyourskin.No matterhowmuchknowledge,experience,andintuitionsomeoneelsehastheyarealways workingwithageneralpictureofhowtheotherpersonis. Howeverwhatwehavebeenlookingatalotatovertheselastfewdaysisthedynamic natureofourexperience;itischangingmomentbymoment.Thekeythingistotryallthe practicesandgetasenseofhowtheyfunctioningeneral,andthenapplytheminyourown rangeofstatesandfindoutforyourselfiftheyarehelpfulornot. Partoftheproblemisthatwewantsomeonetotellushowtodothings;thisistheposition ofthechildinrelationtotheparent.Manydharmatextstalkoftheguruortheteacheras thefather,butwhenyougettothedoorofenlightenmentithasasignonthetopthatsays: Adultsonly! Anyotherthoughtsorquestions? Comment:Inanswertothequestionwhatdoesthemindreston,Icametothe conclusionthatitissilence.Butaswellassilencethereissound,sothereistheconnection betweensoundandsilence. James:Thekeythingisthatwhenyouhaveasenseofthemindassilence,itis hoveringonakindoffulcrum.Itcouldmoveintobeingaconcept:ItissilenceandNowI knowthatitissilence,oryoucantiltitbacktobeingtheexperienceandjustbethesilence. Themoreyoucanrestinthatstateitself,themoreitisimpossibletosayanythingaboutit. Thenyouwillexperiencethatallsoundiscomingoutofthatstateofsilence,andthatyou arethesourceofallsound,butthisyouisnotsomethingthatcanbegrasped.Beingisnot anentity. Ithinkthekeythingisgointotheexperience.Butthoughtisathief;itisalwaystryingto stealsomething;italwayswantstohavesomethingtotakeaway.Ifyourestinthesilence thereisnothingtotakeaway. DontslumpbackintotheRealmofSleep Iwilljustsayalittlemoreinrelationtothegroundespeciallyinrelationtocompassion.We willsoonbedispersingfromthisplaceandgoingondifferentkindsofjourneysintodifferent kindsofenvironments,butmostprobablytheseenvironmentsarenotparticularly supportiveofpractice.Howarewegoingtomaintainthevalueandtheusefulnessofwhat wehavebeenexploringheretogether? Themostimportantthingistoexplorethenatureofenergy.Whatwehavehadhereis sharedexperience.Yourjourneyisanexperience.Whenyougethomethatisalsoan experience.Ifyouimagineputtingyourkeyinthefrontdoorandyouthenarriveina familiarspace.
47
ThisistheRealmofSleepbecauseeverythinginyourhousewilltrytopullyoubacktothe assumptionsyouhaveaboutyourself.Itcanbequitecomfortingtobeamongfamiliar objectsandpeople,eveniftheyareannoying.Iftheyareannoyingwhenyougetback,they wereprobablyannoyingbefore,andthatsalsopartofyourworld,sowedontneedto changetheexternalcircumstances.Wearejusttryingtoseethingswithfresheyes,bringing thisqualityofopennessandgenerosity. Whenyougointothekitchen,youturnonthetapandwatercomesout.Thisisamazing. Yoursofthandtouchesapieceofmetalandwatercomesout.Youopenthefridgeanda lightcomeson,andthislightshowsyouthingsthatyoucaneatamazingwonderful! Theworldweliveinisincredible.Therearetreesandinthetreestherearelittleanimals withfeathers,andtheygo,tweet,tweet,tweet.Whydotheydothat?Wedontknow,and wealsodontbelieveMr.Darwineither.Whytheyarehereissomethingtodowiththe Buddhaandnottodowithevolution.Materialismisthedeathofdharmaanditsaverybig disease:itexplainseverythingbyremovingthevaluefromeverything. Comingbacktothefreshnessofthesituation,youopenadrawertogetoutyourclothesfor workandyouseesomethingred;youcanjustbewiththered.Whatisred?Itsan experience.[Althoughofcourseweneedtouselanguagetomediateourpassageinthe world,wewanttoredirectittotheplaceofbeingasupport,becauseformanyofusit becomesthedirector.] Languageidentifies,explains,andilluminates,butthisisonlyhalfthestory,becauseitis alsoobscuringandtheobscurationisveryimportant.Ifwenolongerfeeltheimpactofthe rednessofthered,orareamazedthatcarswork,thenthevitalityofbeingaliveasa participantintheworldcollapsesandwebecomesomebodywhoismanagingourlife.This hasakindofpowertoit,butalsoquitealotofdullness. TheBuddhasbasicteachingsonimpermanenceareaninvitationtobeconnectedinafresh andvitalwaywithourexistencemomentbymoment.Whenweseethateverythingis changingitalsobecomeseasierforustochange.Ifalorryorbusisstuckonaflatroadyou wouldneedmanypeopletopushitinorderforittomove,butifitsonaslopeandits alreadystartingtomove,itsmucheasier. Thisisexactlythesamequestionasinpsychotherapy;neurosisgivestheimpressionof stasis,sothestateseemstobethesamebutactuallyitsdynamicandrepeating.Themore wecanseethatwearedoingourneurosisthatitsnotsomethingwhichimprisonsusbut somethingthatwearecocreatorsofthenitbecomesmucheasiertochangeit. YouwillfindthatthefirstteachingsoftheBuddhaanddzogchengointhesamedirection: Allthedharmamethodsarehelpfulbutourlivesareshort.Wedonthavemuchtime,sothe keythingistofindpracticesthatworkforyou.Youcanonlydothatbygettingtoknow yourself.Therefore,thekeypointistoobserveyourselfandnotlimityourselfbyassumptions aboutyourself. Thedifferencebetweenbuddhasandordinarybeingsisthatbuddhasknowtheyare buddhasandhumanbeingsdontknowtheyarebuddhas.Wedontknowwearebuddhas becausewethinkwearesomethingelse,sowehavetoenquireintothatprocessofthinking Whydowethink,andhowdowethink,wearewhatwetakeourselvestobe? OK,ifwedoafinalThreeAapractice,andattheendofitwededicatethemerit.
[PracticeandDedicationofMerit]
48
IdliketothankSylvesterforhistranslationintoGerman,andofcourseSylvesterandLifor theorganization,whichisahugeamountofwork.[Applause].Maintaininganenvironment likethisistrulyagiftbecausethisisaveryunusualkindofplace.EverytimeIarrivehereI certainlyfeelveryateaseandathome,andthatsaverysweetofferingoutintotheworld. Iwouldalsoliketothankyouallforcomingandengaginginthepracticebecauseitrequires alotoffocusedattention.Thethingswetalkaboutarequitedifficult.Theyaredifficult intellectually,butalsoemotionally,becausetheyputintoquestionmanyofthebeliefswe haveaboutourselves.Ithinkitsveryhelpfulthatwemeettogetherandwecanatleast knowthereareafewotherpeopleintheworldconcernedwiththesequestions. Personally,Iamnotveryintocentresandformalisationsbecausetheyoftentendtobe placesofpoliticsandsoon.Butoneofthepossibilitiesforthefutureistohavemoresense ofaninformalsangha.Ifpeopleliveneareachothertheycanmeetfromtimetotimeand dosomepractice,shareameal,andhaveasenseofnotbeingaloneinthisdeepproject. IbelieveIamcomingbackagainnextyearsoImayseesomeofyouthen,whenwewill havesunshineeveryday! Sylvester:Iwouldliketotakethisopportunitytothankyougreatlyinallofournames forbringingusonceagainsuchagreatbundleofraysthatilluminatealotoftheviewsand possibilitiestobepresent.[Applause] James:Thankyou.

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

Hochgeladen von

Dokumentinformationen

Originalbeschreibung:

Originaltitel

Copyright

Verfügbare Formate

Dieses Dokument teilen

Dokument teilen oder einbetten

Freigabeoptionen

Stufen Sie dieses Dokument als nützlich ein?

Sind diese Inhalte unangemessen?

Copyright:

Verfügbare Formate

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

Hochgeladen von

Copyright:

Verfügbare Formate

MeditationPractices andDevelopingClarity

Theretreatwasorganizedaroundmeditationexplanationsandinstructionstogetherwith theirbackgroundview,followedbyperiodsofpracticeandquestions.Thefocuswason experiencingkadag,theprimordialpurityofthemind.

JamesLow GutensteinRetreat,Austria 1517May2009 TranscribedbyJoFat EditedbyBarbaraTerris

James: Whynot?Everyoneisgoingtoleaveussoonerorlater...maybeinfifty years...maybeintenyears...maybeinoneday. Question: ButIonlywanttoinvestmyselfinaplacethatIknowissecure.

Das könnte Ihnen auch gefallen