Glen Svensson, 03 Apr 2020
Session 1: Settling body, speech and mind
Glen Svensson, 03 Apr 2020
Settling Body, Speech and Mind in their Natural State
Glen Svensson, 07 Apr 2020
Session 2: Breath (full-body)
This session focuses on mindfulness of breath with full body awareness. Glen reviews our previous practice of settling the body, speech and mind in its natural state, and how this practice can be an entryway to shamatha, vipassana, and cutting through to pristine awareness.
He elaborates how our shamatha meditation should have three main qualities: relaxation, stability and clarity. Their counterparts are tension, excitation and laxity. In our modern world, relaxation is the first quality we should develop in our meditation.
Glen also mentions the different objects of shamatha meditation we can use, which are: breath, mind, awareness and space.
Based on the Buddha’s quote that Lama Alan frequently uses, he explains how shamatha has the effects of being peaceful, sublime, an ambrosial dwelling which quells unwholesome states.
Meditation starts at 26:40
Glen concludes by doing a Q & A, and recommending us to keep our initial meditation sessions short, emphasizing quality over quantity, and gradually increase the duration. He also elaborates how it is OK if in our shamatha sessions there is still a sense of observer and object, examination of duality is a vipashana practice.
Glen Svensson, 07 Apr 2020
Full Body Awareness
Glen Svensson, 10 Apr 2020
Session 3: Breath (shavasana)
Q&A
While doing a review of the past sessions, Glen stresses the importance of relaxing when distraction occurs, not “clamping down,” and reads a quote from The Attention Revolution. He states how for modern people with a lot of rumination, mindfulness of breathing is probably the best option.
Glen describes the differences between mindfulness and introspection. Mindfulness is continuously remembering and not forgetting the object of attention. Introspection is what monitors the quality of your mindfulness, the “repeated examination f the state of one’s body and mind.” Out of these two, mindfulness is principal.
Meditation starts at 29:20
After doing the meditation in the shavasana posture, Glen does the Q & A. He recommends doing the posture when one is highly agitated, and how it can be a useful transition to sleep.
Glen Svensson, 10 Apr 2020
Shavasana
Glen Svensson, 14 Apr 2020
Session 4: Breath (abdomen)
Q&A
There are five faults one has to overcome in their shamatha practice: laziness, forgetfulness, laxity & excitation, non-application, and over-application. These are corrected by the eight antidotes: Faith, aspiration, enthusiasm, pliancy, mindfulness, introspection, application and equanimity. By reflecting on the benefits of shamatha practice, we will cultivate the quality of faith, which will consequently lead to aspiration, enthusiasm and pliancy. Glen later describes in detail the application of antidotes towards excitation (relax, release, return) and laxity (refresh, restore, retain).
Glen also speaks about the technique of counting the breaths, and their cost vs benefit relationship in our meditation. We practice mindfulness of breathing with a focus on the abdomen, which cultivates stability of attention.
Meditation starts at 25:00
Q & A: Glen speaks about walking meditation, and how walking can serve as an “anchor” point to tie your attention to, even while doing other activities. He also emphasizes the point in finding a balance between relaxation and clarity, and how we should avoid sinking into the comfortable state of subtle laxity
Glen Svensson, 14 Apr 2020
Focusing on the abdomen
Glen Svensson, 17 Apr 2020
Session 5: Breath (nostrils)
Today we focus on mindfulness of the breath, focusing on the entrance of the nostrils. This enhances the clarity of your attention. It is imperative to not sacrifice relaxation for clarity.
Meditation begins at 15:20
There are five obscurations towards achieving samadhi: Hedonistic craving, malice, laxity & dullness, excitation & anxiety and afflictive uncertainty. The Buddha compares these obscurations with being in debt, sick, in bonds, enslaved and lost in a desert track, respectively. By abandoning these five obscurations, one can achieve access to the first jhana, which is the attainment of shamatha.
There are five jhana factors which one obtains upon the achieving shamatha, which are: single pointed attention, well-being, coarse examination, bliss and precise investigation. These correlate directly with the five obscurations. Glen then uses a water simile to describe the effects of the five obscurations. Having achieved shamatha, the five obscurations are greatly subdued, even in post-meditative experiences they are largely dormant.
Glen briefly explains the 4 different jhanas and what one is liberated from after achieving each level. There are 8 faults to concentration which are purified in the different levels.
Glen also speaks about the acquired sign, which naturally may arise as one progresses along the path of shamatha. It is a symbol of the air element which arises in your mind’s eye, and as the tactile sensations of the breath grow subtler, the meditator must eventually transfer their attention from the physical sensations to the acquired sign. Upon achieving shamatha, an even subtler counterpart sign will appear, and one must then focus on that to progress along the subsequent jhanas. These signs only appear if one chooses mindfulness of breathing as their chosen practice.
Q & A: Glen states how the achievement of shamatha does not permanently liberate one from our obscurations, one must practice vipashana to cut the root of our obscurations.
Glen Svensson, 17 Apr 2020
Focusing on the nostrils
Glen Svensson, 21 Apr 2020
Session 6: Breath (Dzogchen approach)
Today we practice mindfulness of breathing with the Dzogchen approach. The object is the awareness of the mind, while peripherally noticing the rhythm of the breath.
Meditation starts at 11:50
Glen begins his explanation of the 9 stages leading to shamatha. Shamata is obtained through the six powers, the eight antidotes, and the four mental engagements. Also, one must overcome coarse, medium and subtle laxity and excitation, respectively. The 9-stage model of shamatha is commonly used for mindfulness of the breath, while a 4-stage model is used for settling the mind in it’s natural state.
The six powers are: hearing, thinking, mindfulness, introspection, enthusiasm and familiarity. The four mental engagements are: focused, interrupted, uninterrupted and effortless.
Stage 1, Directed Attention: One is able to direct the attention to the chosen object through learning the instructions.
Stage 2, Continuous Attention: One is able to maintain attentional continuity on the object up to a minute, achieved through thinking about the practice.
Stage 3, Resurgent Attention: One is able to mostly stay with the object, swiftly recovering from distraction. This is achieved through mindfulness.
Stage 4, Close Attention: One no longer completely forgets the chosen object. This is achieved through mindfulness.
Glen Svensson, 21 Apr 2020
Dzogchen Approach to Mindfulness of Breathing
Glen Svensson, 24 Apr 2020
Session 7: Observing the Mind
Glen begins with a brief introduction on how to meditate with the mind as the object.
Meditation starts at 8:40
After a quick review of the first four stages of shamatha, we continue learning about the final stages leading to the achievement of shamatha.
Stage 5, Tamed Attention: One takes satisfaction in samadhi through the power of introspection.
Stage 6, Pacified Attention: One no longer has any resistance to training the attention, achieved through the power of introspection.
Stage 7, Fully Pacified Attention: Pacification of melancholy, attachment and lethargy through the power of enthusiasm.
Stage 8, Single-pointed Attention: One can sustain samadhi without any excitation or laxity through the power of enthusiasm.
Stage 9, Attentional Balance: One can sustain flawless samadhi effortlessly through the power of familiarity.
Q & A: Glen speaks about the importance of recognizing subtle excitation and laxity after Stage 4, as without that it could lead to a sense of complacency.
Glen Svensson, 24 Apr 2020
Observing the Mind
Glen Svensson, 28 Apr 2020
Session 8: Observing thoughts
In this session we continue with the practice of observing the mind. For people who struggle with maintaining mindfulness towards their thoughts, they should simply relax, let thoughts be as they are, and observe them. By doing this long enough, they will become masters of their own mind.
Lerab Lingpa states how one must meditate on their guru’s oral instructions, as without them we will probably waste a lot of time. Glen also speaks about how one must search for both external and inner solitude. While external solitude can be hard to find, internal solitude can be even harder. Inner solitude is realized by abandoning the 8 mundane concerns. This does not mean that one must abandon worldly life, simply to let go of our attachment to them. The four revolutions in outlook are practices that help us abandon the 8 worldly concerns.
Meditation starts at 34:10
Glen Svensson, 28 Apr 2020
Observing Thoughts
Glen Svensson, 01 May 2020
Session 9: Observing emotions
Glen continues reading Lerab Lingpa’s text on settling the mind in its natural state, and begins by speaking about meditative experiences. In general, meditators should try not to make a big deal out of pleasant or unpleasant experiences, and let go of any attachment and aversion towards their practice. It is very common por modern meditators to overestimate their level of realization.
Glen gives some guidance on our shamatha practice. Simply rest in your mind’s natural state and observe the movements of the mind. One technique to not get caught up in your thoughts is to gently note the mental events for what they are, such as desire, anger, fear, etc. If this does not work, then one can simply rest in stillness. It is much easier to get caught up in the subjective mental events than in the objective mental events, as subjective events are reactions to whatever appears in our mind.
Meditation starts at 29:55
Glen speaks briefly about the duration of the meditation session, and how it is initially preferable to have shorter sessions, with an emphasis on quality instead of quantity.
Q & A: Glen answers a question regarding our reactions to phenomena such as pain, and responds how we should simply observe the reaction and not the event itself. Glen sates how we don’t suffer because of pain, we suffer because of our aversion to pain. By observing unpleasant experiences, we can transform suffering into our spiritual practice.
Glen Svensson, 01 May 2020
Observing Emotions
Glen Svensson, 05 May 2020
Session 10: Observing Space of the Mind
Today’s practice centers on observing the space of the mind, with an emphasis on the clarity that remains in the intervals between thoughts. Glen also introduces an element of inquiry into this meditation.
Meditation starts at 11:23
There are three levels of consciousness: coarse consciousness, substrate consciousness, and primordial consciousness. The relative domain of phenomena (the relative dharmadatu), is what obscures our substrate consciousness (alayavijyana). This is our ordinary space of mind. The substrate (alaya) is then what obscures our primordial consciousness, and we cut through to primordial consciousness through vipashana.
The substrate is the basis for all appearances that arise. The substrate is of the nature of space, and all appearances arise and dissolve into the substrate. Due to the movement of karmic energies and grasping, the luminosity of the substrate arises as the substrate consciousness. The consciousness that grasps at a self (klishtamanas) is then aroused. We then grasp to the sense consciousnesses and their appearances, and thus samsara arises. Finally, coarse grasping is to firmly believe that these appearances truly exist, continuing the process of delusion of samsara.
Q & A: Glen speaks about the differences between the terms mind and awareness, and how they can be mean different things depending on their context.
Glen Svensson, 05 May 2020
Observing the Space of the Mind
Glen Svensson, 08 May 2020
Session 11: Stillness in Motion
Glen Svensson, 08 May 2020
Stillness in Motion
Glen Svensson, 12 May 2020
Session 12: Resting in Awareness 1. Review 2. Shamatha without a sign 3. The actual practice 4. Meditation - resting in awareness 5. Gelug Mahamudra 6. Q&A
In this session we focus on shamatha without a sign, or awareness of awareness. Shamatha without a sign means we do not have a object to observe such as the breath. In this practice, we withdraw from all sensory and mental appearances, and place our attention in its own natural state just as it is. It is recommended to alternate between the release of tension and the sharpening of concentration in order to overcome laxity and excitation.
Meditation starts at 17:55
Glen reads a text on shamatha from the Gelug Mahamudra tradition. It states how we should focus on the very nature of cognizance, observing it nakedly. “Cut off” thoughts from their root, i.e. don’t pay any attention to them. By relaxing completely the mind, the mind will naturally untangle itself and remain steadfast. By practicing, a clear vacuity-like space that is vividly awake will arise, cutting through to the substrate.
Q & A: Glen speaks about involuntary spasms during shamatha practice, and how the shavasana posture can be helpful for dealing with that issue. The most important thing in our practice is to be without hope or fear.
Glen Svensson, 12 May 2020
Resting in Awareness
Glen Svensson, 15 May 2020
Session 13: Resting in awareness (probing)
In todays session we continue with the practice of resting in awareness, this time with an added element of inquiry. Glen quotes Padmasambhava from Natural Liberation when speaking about the two modes of practice, which are either first being introduced to the view and then meditation, or vice versa. Padmasambhava states that the superior method is to first do meditation in order to be directly presented with the view of pristine awareness. Otherwise, our intellectual view of pristine awareness can become an obstacle in our meditation.
In the meditation we are presented with questions such as “who is the one who is observing,” “who is the one who is releasing the mind,” etc. Therefore, this meditation is structured as both shamatha and vipashana.
Meditation starts at 18:16
According to Tsongkhapa there are six pre-requisites in order to achieve shamatha, which are: a supportive environment, having few desires, being content with what we have, having few activities, pure ethical discipline (social, environmental, and psychophysical), and dispensing with compulsive ideation. The outer preliminaries help to cultivate the internal pre-requisites. The most important pre-requisites, according to Tsongkhapa, are pure ethical discipline, seeing desires as disadvantageous, and dwelling in an appropriate environment.
Also, regarding the 6 paramitas, each previous perfection is needed in order to cultivate the following. For example, to cultivate ethical discipline one must already have a sense of generosity. By following that line of thought, one must have cultivated the first four perfections in order to accomplish the perfection of samadhi.
B. Alan Wallace, 15 May 2020
Resting in Awareness (Probing)
Glen Svensson, 19 May 2020
Session 14: Merging Mind with Space (directing)
In today’s session we practice merging the mind with space. This is similar to the practice of awareness of awareness in that it is shamatha without an object.
Meditation starts at 11:11
Glen explains the actual process of attaining shamatha. Upon attaining shamatha, total mental and physical pliancy is achieved. Any feeling of heaviness or discomfort is eliminated, and then intense mental bliss arises. The 5 obscurations are now abandoned totally while resting in samadhi, and outside of meditation they are much weaker than before.
The differences between shamatha and jhana is that the jhana factors are not as strong in shamatha as in jhana. In the first jhana one can rest in samadhi for a whole 24 hours without wavering, and in shamatha it is between 4 and 24 hours. Another name for shamatha is access to the first jhana. Each proceeding jhana is subtler and more refined, and Glen explains the defining characteristics of each level. For example, in the first jhana one is free from mental unhappiness. In the Mahayana tradition, shamatha is an adequate basis for practicing vipashana, while in the Theravada tradition they emphasize more the jhanas as a basis for vipashana.
Glen Svensson, 19 May 2020
Merging Mind with Space
Glen Svensson, 22 May 2020
Session 15: Merging mind with space (releasing)
On our last session, we focus on the practice of merging the mind with space, this time with an alternation between sharpening the attention and release.
Meditation starts at 10:55
Glen describes the story of the Buddha on how he discovered that access to the first jhana is the basis for vipashana practice, which then leads to enlightenment. This does not mean that one should solely practice shamatha first and only later practice vipashana. Without vipashana, your shamatha practice will probably be filled with many obstacles. The accomplishment of shamatha also develops paranormal abilities and extrasensory perceptions. One can even remember past lives with the accomplishment of shamatha.
The arya paths of all three vehicles (shravaka, pratyekabuddha, and bodhisattva) are obtained upon the dependence of shamatha. There are two types of practicioners, the arya and the ordinary practitioner. The arya is the person who has had a direct realization of emptiness. If a shravaka or a pratyekabuddha have a direct realization of emptiness, they are what is called “stream enterers.” A stream enterer can then develop into a “once returner” and then a “non returner.” Finally, upon achieving nirvana, you become an arhat. If somebody on the bodhisattva path has a direct realization of emptiness, they are an arya bodhisattva. In short, the achievement of shamatha is necessary to proceed on any path towards liberation.
Glen then speaks briefly about which shamatha method we should use for our practice. In general, for the first four stages, mindfulness of breathing is best. Then, settling the mind and then awareness of awareness are practiced. However, the best shamatha method is the one that best works for you.
Glen Svensson, 22 May 2020
Merging Mind with Space (Releasing)
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