Spring 2012 Shamatha Retreat

Meditations starts at 00:35

The instructions for settling the mind in its natural state are simple: sustain the flow of mindfulness of the space of the mind and whatever arises in it without labeling or grasping. Though it doesn't entail different stages there are different elements that can be attended to, mental events, subjective impulses such as feelings, and the space of the mind itself. Tonight's meditation emphasizes the act of differentiating between these three. Meditation begins at 8:05 Q&A: 33:04 * Meditation and mental disorders. * The spiritual business model. * Finding compassion, retroactively. * Applying the dharma to civil service. * Derivative benefits of the three modes of shamatha practice.

Meditation begins at 45:27

We expand on the techniques for settling the mind in its natural state, and introduce a second type of mindfulness: manifest mindfulness. We learn that feelings and emotions are not intrinsic to the phenomenological sensations we experience—they are merely the _way_ we experience the sensations that rise up to meet us. Understanding this distinction, with practicing settling the mind, can help us learn to avoid reacting harmfully when we are confronted with experiences we judge negatively. Meditation begins 28:20 Closing comments 52:58 Question and Answer 1: 01:04 There is a recording error at 1:29:54 Q&A * Progressing along the stages of shamatha. * Clarifying the duration of continuity of mindfulness. * When the mind resembles a life that resembles a lucid dream. * Are the feelings attached to sensations hardwired?

Alan guides us in a 24-minute meditation to cultivate compassion for ourselves and others, furthering this aspiration to recognize a deeper dimension of suffering — the suffering of change. This type of suffering is brought about by attachment. Meditation begins 17.08

Today we proceed deeper into the practice of settling the mind in its natural state. We are given the second of five benchmarks as described in the Sharp Vajra Tantra by Dudjom Lingpa : the ability to discern between the movement and stillness of awareness itself. We will attempt in this practice to be simultaneously aware of the movement or stillness of both the space of the mind and our point of awareness. We hope to accomplish this in the moment using single pointed mindfulness (the first of the four types of mindfulness, as noted in the Vajra Essence). The meditation leverages the technique revealed in Bāhiya's teaching ("In the seen, let there be only the seen...") to "spiral in" on the space of the mind. Q&A: * Deepest fear of shamatha: loosing one's sense of self. * Clarifying Tenzin Choegyal Rinpoche, and a tangent into splitting photons as a metaphor for bifurcating mindstreams. * Meanings of mindfulness. * When events from home destabilize one's retreat. Meditation starts at 23:02

As we emerge from the Mind Centre and come out to the world, you come out poised to attend to the reality of others suffering and to be aroused to act. "Be of service to alleviate suffering", that is what the practice is all about. Meditation starts at 06:04

This afternoon we proceed again to awareness of the breath at the apertures of the nostrils. We review the significance of using subtle objects to develop vividness in awareness of breathing and settling the mind. Then with awareness-of-awareness, how it reveals the inherit clarity of the substrate consciousness by dispelling the five obscurations by releasing grasping. Alan brings to question the validity of the instruction for use of the acquired sign in the final stages of shamatha, suggesting it is only an interpretation, and not what the Buddha actually taught. Q&A: * How to regard one's career in the pursuit of dharma. * Status of previous retreatants. * How to cope with bliss when it arrises. * Medium excitation in settling-the-mind. * How consciousness functions as pulses through time. Meditation starts at 27:04 Q&A starts at 52:04

Metta Bhavana allowing the mind rove as it will from person to person and aspiring for each that they find happiness and the causes of happiness. Meditation starts 5:25 Closing remarks start 29:50

We return to mindfulness of breathing with a focus on finding continuity and stability. Alan invokes the Buddha's teachings which begin: "While breathing in long, he knows 'I am breathing in long.'" As we progress we'll begin to notice times when the mind drops into serenity, and breathing becomes shallow. With less activity in the mind and body, there is less demand for air, and the whole body becomes calm. This can be very peaceful, we can see why it's called an ambrosial dwelling. Alan speaks to those who may experience variability in the quality of their practice, and emphasizes the importance of developing an authentic way of evaluating one's practice. He then gives guidelines on how best to use our time in retreat when off the meditation cushion, finding activities that are conducive to shamatha practice: being grounded, present, aware and mindful while walking, eating, discussing dharma or reading meaningful books. Question and answer 59.40 * Questions on anatomy: posture that influences the bel

Metta Bhavana, a classic approach for breaking down the barriers. Beginning with oneself and the extending out to loved ones, casual friends, neutral and so on. Buddhaghosa regards the immediate catalyst for loving kindness is attending closely to the other and seeing the lovable quality. Meditation starts 7.22

Beginning the Second Cycle. While keeping the emphasis on relaxation, Alan suggested balancing three groups of practice as you would with the three food groups. First, shamatha for cultivating attention, stability, clarity. Second, the wisdom group since insight acts an antidote to delusion and ignorance -- studying and reading that which helps an understanding of the practice. In formal sessions and in between sessions, we practice the third group: that of cultivating the heart. In this practice, there’s a vertical dimension related to faith and devotion and a horizontal dimension focusing on our fellow sentient beings through the practices of the Four Immeasurables. He also gave an interesting talk addressing the topics of precognition, remote viewing and recall of past lives. Meditation starts 11.42 Meditation ends 35.40 Question and answer starts 51.26

A vision quest guided meditation which focuses on the causes and conditions of one's own happiness, achieving this happiness and then sharing this happiness with others. Alan discusses setting motivation for the day and dedicating merit at the end of the day. Alan also talks about balancing earth and wind and earth and sky. Meditation starts 10.59.

Shamatha and the Four Immeasurables Alan talks about the fundamental impulse of caring. The barriers of the I-it relationship. The achievement of shamatha and how this is the base for achieving bodhicitta and extending that caring. Described the final practice of shamatha as described by Padmasambhava in his text Natural Liberation. In this practice we begin by stretching the space of the mind in all directions and then getting into the flow by just sustaining a clear cognoscente of being aware. He also explained how the Four Immeasurables are the foundation for the practice of bodhicitta. Meditation starts 28.37 Meditation ends 53.22 Question and answer starts 58.30

With this session we have come to the end of the cycle related to the four immeasurables. Alan points out the 'I-it-relationship', as proposed by the German Philosopher Martin Buber. Alan further explains, why the practice of Equanimity is also a matter of humanizing our relationship with other humans by looking for common ground. Meditation starts at 10:58

Text to follow Meditations starts at 51:45

Introduction to the fourth of the four immeasurables: Equanimity - sometimes also referred to as Even-mindedness or Even-heartedness. Alan is asking the question, if we can develop equanimity with respect to ourselves. Mediation starts at 20:40

We are used to rumination, to our thoughts going on and on. The mind is unsettled because of attachment. Alan discusses the difference between desire and attachment. The meditation includes inverting and release awareness. When there is low self-esteem, identifying with your mental afflictions is the root of the problem. Recognize what behavior is wholesome and unwholesome. Santideva and the preliminaries are discussed, as well as the achievement of shamatha. Meditation starts at 20:30

Empathetic joy counteracts depression and low self-esteem, and balances the mind. Meditation starts at 11:11

Shamatha always implies a withdrawal. In shamatha without a sign we are not interested in the 5 sensory field not even in the mind, it is the ultimate retreat, just resting in the very nature of awareness. The knowing of knowing is the most undoubtable knowledge we have. This practice is a bit difficult because we’re addicted to ‘doing’. Alan also talked about the Janas and why the bliss of Samadhi is not to be feared. Meditation starts at 15:36