2019 8-Week Retreat, 25 Apr 2019, Lama Tzong Khapa Institute, Tuscany, Italy
The power of Visualization Dharma sister Eva will bring continuity of the practice from yesterday (vows and samayas) into the practice. Eva first recommends going to the website of artist who is making digital Thangkha paintings, and this may be helpful for the practice of visualization. The Thangka paintings are free and available for use in helping with visualization: Ben Christian's website for Digital Thangkhas: http://jampaydorje.com/ http://jampaydorje.com/index.php/galleries/ Eva speaks back to the practices when incorporating the visualizations and references to Christ and the Christian religion and the considerations of deeper meanings and compatibility with Buddhism and the Yidams we visualize. She discusses one of the secondary offenses of the Bodhisattva Vows in relation to these topics. Eva also speaks about the specific Dzogchen lineage Yidams and how one might use visualization to superimpose different presences within the deities we visualize and in fact being a way to deepen our insights into Emptiness. Visualizations can be a way to pure vision and seeing the deeper qualities within others. Eva also responds to a question regarding the impacts of visualization practice on the psyche. In part she describes the potentials of having a truly perceptual experience of the visualizations as we continue down a path of visualization. Then drawing upon the teachings of Lama Tsongkhapa, Dharma sister Eva describes the effortful path of achieving shamatha with the practice of visualization. She describes the practice of unveiling the visualizations rather than freshly creating them. Eva finishes her teaching with some excerpts from “Balancing the Mind” which was Lama Alan’s dissertation, and encourages us to read more from this text and from Lama Tsongkhapa. This morning's meditation is focused on visualizing the Lama in more detail, and is a more abbreviated version. Meditation begins at: 36:14
The Seven Preliminaries according Düdjom Lingpa, 20 Apr 2020, Online - Originally part of 2020 8-week retreat
Eva (Yangchen) begins today’s session with some clarification about the lineages of the Bodhisattva vows, and about the files that have been now uploaded to the retreat website, including the thangka of the refuge field. She then reads the last lines on practice of bodhcitta, which take her to speak briefly about the scope of virtuous and non-virtuous deeds, and about the Mahayana motivation. Afterwards Yangchen starts the Vajrasattva guidance. She first talks about the mantra source, commentary, and translation. She draws then on Thinley Norbu’s commentary to elaborate on the need and relevance of the purification practice. What is it that makes the Buddhas manifest as differentiated beings? She narrates the story behind Vajrasattva becoming this specific bodhisattva who can purify every and any deed of every sentient being. Eva draws on parallels to Christianity to invite us to connect with beings which pray to take on the sins of the world. In western society forgiveness is something we connect to strongly; so what does it mean to forgive ourselves, and in this way to clear away all residues, and become totally pure? This practice leads us all the way to the immaculate purity of the Buddha, and she reminds us that it is not until enlightenment that we are finished with purification practices. Thinley Norbu further emphasizes the equality of Samantabhadra and Vajrasattva. This also happens in all the new translation schools, which equate Vajrasattva to Vajradhara. Yangchen comments on the first verse of Vajrasattva practice on A Treasure House of Blessings, and clears out that we are allowed to do the practice without a Vajrayana empowerment. With this final points we go to the guidance on the meditation and recitation in this same text, focusing only on the visualization. Meditation starts at 49:10 After going through the first three remedial powers in meditation, Yangchen makes some comments on the visualization paragraphs, and in this way closes the session.
2020 8-Week Retreat: The Vajra Essence – Part 1, 20 Apr 2020, Online-only
Eva (Yangchen) begins today's session with some clarification about the lineages of the Bodhisattva vows, and about the files that have been now uploaded to the retreat website, including the thangka of the refuge field. She then reads the last lines on practice of bodhcitta, which take her to speak briefly about the scope of virtuous and non-virtuous deeds, and about the Mahayana motivation. Afterwards Yangchen starts the Vajrasattva guidance. She first talks about the mantra source, commentary, and translation. She draws then on Thinley Norbu's commentary to elaborate on the need and relevance of the purification practice. What is it that makes the Buddhas manifest as differentiated beings? She narrates the story behind Vajrasattva becoming this specific bodhisattva who can purify every and any deed of every sentient being. Eva draws on parallels to Christianity to invite us to connect with beings which pray to take on the sins of the world. In western society forgiveness is something we connect to strongly; so what does it mean to forgive ourselves, and in this way to clear away all residues, and become totally pure? This practice leads us all the way to the immaculate purity of the Buddha, and she reminds us that it is not until enlightenment that we are finished with purification practices. Thinley Norbu further emphasizes the equality of Samantabhadra and Vajrasattva. This also happens in all the new translation schools, which equate Vajrasattva to Vajradhara. Yangchen comments on the first verse of Vajrasattva practice on A Treasure House of Blessings, and clears out that we are allowed to do the practice without a Vajrayana empowerment. With this final points we go to the guidance on the meditation and recitation in this same text, focusing only on the visualization. Meditation starts at 49:10 After going through the first three remedial powers in meditation, Yangchen makes some comments on the visualization paragraphs, and in this way closes the session. [Keywords: Vajrasattva's prayer, scope of our actions and purification, Vajrasattva visualization]
Spring 2010 Shamatha Retreat, 02 May 2010, Thanyapura Mind Centre, Phuket, Thailand
No, it’s not a side effect of your intense daily meditation -- in this podcast the picture actually moves! That is to say, it’s a video!
With the help of David Cherniack, we were able to record Alan’s quick message.
As you can see, we have created a mailing list for information, news, and retreat information all regarding the Mind Centre here in Phuket. Please note that this is different from the podcast daily updates that you might have subscribed to. In other words, if you subscribe to the mailing list, you won’t be getting the daily podcast emails, so don’t worry! Some of you sharp-eyed folks may see that it looks a lot like the SBI mailing list registration, however please note the following message from SBI:
If you are already on SBI's mailing list, but wish to also be on the Phuket list, you may subscribe again and click on "Phuket Mind Centre News & Updates." That will put you on both lists. If you are not already on SBI's mailing list, you may subscribe and then choose to join General Interest or just the "Phuket Mind Centre News & Updates" list.
So if you want to join the mailing list (or view the video in its full HD glory) please visit the website, or for those of you reading this on the website feel free to click the following beautiful, stylish Web 2.0 button:
I should probably also add that David had nothing to do with the extremely cheesy introduction to the video. He is a great filmmaker (I highly recommend his film “The Oracle” about the Tibetan Oracles), and he will most likely frown at me when he sees the introduction to this video, of which I admit I am guilty! So don’t take that very seriously.
Fall 2015 Stage of Generation, 10 Sep 2015, Araluen Retreat Center, Queensland, Australia
This morning Alan provides the context of the empowerment due to be given on Sunday. He emphasises the importance of unveiling compassion, which is the root of all dharma and refers to the current situation in the Middle East. He points out that blatant suffering is reported in the news but the deeper suffering of change is not addressed. He discusses the delusion, and ensuing suffering, that occurs when holding on to a view that one considers supreme. However, by way of an explanation as to why this occurs, he refers to the historic imperialism of Europe as an example. This gave rise to materialistic greed (the basis for the suffering of change) which is in turn now being contested with other supreme views, perpetuating the misery. Alan differentiates between the sutrayana and vajrayana. The vajrayana path has a sense of urgency and, Alan feels, could not be more important right now. The gateway to the vajrayana path is through empowerment by a qualified teacher and lineage holder. Alan then explains the basis for the empowerment to be given on Sunday with the aim of bringing clarity to those who are thinking of, or intending to, take this. He emphasises it should not be taken lightly. It is recommended you listen to this podcast if you wish to take the empowerment. Alan also recommends you read the text by Sera Khandro entitled “Cultivation of Admiration and Reverence for the Guru” which is available on the SBI website (click here to download). Alan’s teaching was this morning’s meditation but he also encouraged us to continue with our own meditation on compassion. Silent meditation was front-loaded at the end of the session and not recorded. ___ Course notes, other episodes and resources for this retreat are available here The text for this retreat can be purchased via the SBI Store. Finally, Please contribute to help us afford the audio equipment we rent to make these, and future podcasts freely available.
Fathom the Mind. Heal the World., 06 Oct 2022, Online and in person from Blazing Mountain Retreat Center, Crestone, Colorado
In this evening Q&A session a number of questions are answered, and few important points further clarified.
Spring 2011 Shamatha Retreat, 07 May 2011, Thanyapura Mind Centre, Phuket, Thailand
Alan Wallace begins today's teaching with a 40-minute dharma talk that could be titled, "Retreat and Expedition Approaches to Freedom from Blatant Suffering." In this engaging talk, Alan surveys the history of these approaches and explores the mechanisms and effects of shamatha and vipassana.
He then guides a meditation on compassion, first wishing ourselves freedom from blatant suffering, then on to others, working both spatially and allowing others to simply appear, "invite themselves in," to our meditation.
The guided meditation begins at 41:00 in the recording.
He answers two questions from the group, the first of which refers to the notes available on the Santa Barbara Institute's website at http://sbinstitute.com/PodcastNotes/PodcastNotes.html and is titled "Three New Methods."
1. Could you explain the following excerpt from Buddhaghosa's commentary on Sati, especially the underlined parts.
"Its characteristic is not floating; its property is not losing; its manifestation is guarding or the state of being face to face with an object; its basis is strong noting or the close applications of mindfulness of the body and so on. It should be seen as like a post due to its state of being set in the object, and as like a gatekeeper because it guards the gate of the eye and so on."
2. What do you mean (in Chapter 4 of Attention Revolution) by saying that, "[Through the achievement or the power of mindfulness at stage 4] the practice comes into its own." Could you use a synonym for that?
Shamatha, Vipashyana, Mahamudra, and Dzogchen, 30 Mar 2016, Lama Tzong Khapa Institute, Italy
Alan says that for each morning session we will proceed directly to meditation practice on the basis that each of us have individually undertaken our daily preliminary practices and prayers of Refuge, Bodhicitta etc. Alan describes Asanga’s powerful method of meditation focussed on the breath whereby one lets the body settle naturally without mental forcing and, following the Buddha’s instructions, one closely observes the in and out breath with repeated letting go of any thought. This allows the breathing to become relaxed, shallower and calmer. With practice, one’s sensations become subtler with the aim to withdraw all sensory perception and rest in the substrate consciousness, being then aware only of the rhythm of the breath. Alan says that Asanga’s method has proven to be one of the most effective meditation practices and that we should even adopt this stance outside of formal practice as a baseline or default mode of mind in our everyday activities. Meditation is on Mindfulness of Breathing. After the Meditation Alan indicates that his notes including references will be posted daily on the SBI website. He also encouraged us to practice in the supine position as a means to develop full body relaxation with care not to lose mental clarity. The meditation starts at 1:30 ___ Please contribute to make these, and future podcasts freely available.
Shamatha, Vipashyana, Mahamudra, and Dzogchen, 30 Mar 2016, Lama Tzong Khapa Institute, Italy
Alan begins by stating the only suitable focus of our motivation as Mahamudra practitioners is on Bodhicitta as it is integral to the Mahayana path. However the Bodhicitta vow is like a promissory pledge and not realistically meaningful unless it is accompanied by a plan or strategy for taking the path. Alan invites us to develop our vision to enter the path and incorporate it into our shamatha practice initially with self-directed loving kindness and then expanding our motivation outwards by considering the 8-week retreat as part of an ongoing flow. In doing this we need to be cognisant of the big picture of the continuity of consciousness, of confidence in our practice that comes from taking Refuge, and of the practice of virtue in all our activities with the motivation of Bodhicitta. Meditation is on the four questions of the vision quest. After the Meditation Alan introduces the translation and explanation by Roger Jackson of the Mahamudra root text “Lamp So Bright”, noting that this has been generously provided only for the purposes of this retreat prior to its formal publication and therefore should not be made available to others outside of the retreat. Hence those listening by podcast will need to note carefully the oral transmission. However another translation by Glen Svensson will be made available on the SBI website as a pdf to assist understanding. Alan explains the opening homage and the preface to the composition in stanzas 1 & 2 and further elucidates some of the English words as translated by Jackson in relation to their original use, context and meaning in Tibetan. The meditation starts at 10:33. ___ Please contribute to make these, and future podcasts freely available.
Spring 2010 Shamatha Retreat, 22 Apr 2010, Thanyapura Mind Centre, Phuket, Thailand
This morning we practiced a slightly different method Awareness of Awareness, or Shamatha without a sign.
After the meditation, there is a short section on insomnia and anxiety that can arise when in retreat. It is mostly focused on our situation here in Phuket but I included it because it can be relevant to many around the world, especially if you are doing retreat with us! May it serve you well!
By the way, the podcast picture for this episode is part of a Thangka called “The Nine Progressive Stages of Mental Development” (or other names). Google it along with its explanation, it’s very inspiring! You can view the Thangka full size at the podcast website.
Fall 2013 Shamatha and the Seven-Point Mind Training, 12 Oct 2013, Thanyapura Mind Centre, Phuket, Thailand
Today's evening session begins with the continuation of the discussion on the power of prayer and blessings. Alan gives a few examples of how blessings work and their possible bandwidth and draws analogies with the so-called placebo effect. After that, we move onto a beautiful practice of the stage of generation of Avalokiteshvara - the embodiment of compassion. The practice is based on a text titled "A spacious path to freedom" by Karma Chagme (which Alan translated) and the sadhana from the text together with its commentary will be made available to listeners of the podcast via the SBI website. Alan explains that this practice is part of public Dharma, which means that it can be done without an empowerment and/or oral transition, unlike other deity practices that do require an empowerment. In fact, it is highly recommended by Karma Chagme to begin one's daily practice with it as a means of obtaining blessings for the rest of the practice of meditation. First Alan explains the sadhana in detail and then we have a guided meditation. After this beautiful meditation, we continue discussing the four practices of the Seven Point Mind Training and the aphorism: "do not rely on the individual, rely on the Dharma; do not rely on the words, rely on the meaning; do not rely on the provisional meaning, rely on the definitive meaning." Alan also stresses the importance and meaning of a genuine teacher and the possibility of receiving blessings form one.
Meditation starts at: 37:58
Spring 2010 Shamatha Retreat, 27 Apr 2010, Thanyapura Mind Centre, Phuket, Thailand
This morning we went back to the valuable practice of settling the attention on the rise and fall of the abdomen, a "transitional" practice. The podcast starts with an introduction about struggles, the "casino of samsara," discipline, and counting in breath awareness practice.
After the practice, there is a reflection on the reality of suffering.
The picture is of our gompa, or teaching hall! It's part of a bunch of pictures that have been uploaded to Alan's facebook today. Here (on the website) is a fancy button in case you want to become a fan! (Or “Like” as they now call it):
Spring 2010 Shamatha Retreat, 26 May 2010, Thanyapura Mind Centre, Phuket, Thailand
This afternoon we went directly into meditation with no preamble, and had no outro directly pertaining to the meditation. So you can meditate for 24 minutes on your own and then press play!
We briefly come back to Malcom's question on the Theravada/Mahayana views of Equanimity, clearning up some generalizations that are sometimes made about Buddhism (specifically about karma and equanimity) in the process. We then go to a question from Mervin about "The Attention Revolution" and the expedition of Shamatha, specifically focusing on the perils and dead ends. Alan also briefly talks about how the practice can go wrong (in rare cases) and how to avoid that, referencing the beautiful Nine Stages of Progressive Mental Development thangka which you probably already know and love (and can be used as an illustration for the nine stages in "Attention Revolution"). Thangka can also be seen at the website for this episode.
And you will be wondering why the podcast only lasted 15 minutes. Unfortunately we had some sort of electric surge which triggered a hard drive skip and the audio was corrupted. This podcast is all I could rescue. But the themes covered will probably come up in the Fall retreat =)
Sorry about that!
2018 8-week retreat- The Essence of Clear Meaning, 11 May 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
The meditation is an oral transmission from Sera Khandro's Garland for the Delight of the Fortunate (Vol 2, Buddhahood Without Meditation), extracted from a. The Concise Teachings of Pith Instructions on the Vital Points of Methods for Placing the Mind.
2022 8-Week Retreat: The Vajra Essence – Part 3, 21 May 2022, Online from Miyo Samten Ling in Crestone, Colorado, USA
In his brief preamble to the meditation, Lama Alan poses the perennial question: “who am I?” The meditation that follows is a personal, experiential exploration of this question. This question is utterly central and meaningful to human existence. The meditation begins at 00:08:42. While resting in awareness, selectively note when any thought of "I am" arises. When such thoughts arise, search for the referent, the basis of designation, of the "I." Explore whether the "I" that is designated upon that basis is identical to that basis. Then turn your awareness in upon the person who is meditating, and non-conceptually "see what you see.“ Following the meditation, Lama Alan emphasizes the crucial importance of this exploration of who we are. When we invite our Guru to the crown of our head, and then merge our body, speech, and mind with the Guru’s body, speech, and mind, it is essential that we first “clean house,” clean out any “I, me, and mine” so that there is a beautiful clean abode for the Guru to dwell in. In addition, the way we conceive of ourselves, our view of who we think we are, has an enormous bearing on what we aspire for, and what we devote our lives to. Lama Alan makes a minor alteration to the translation of the text of the Vajra Essence on p184 in the sentence beginning: “In the past…” The transmission of new material begins at 00:44:34 (page 184 through the top of page 186). This section of the text begins with a continuation of the discussion of inner, outer, and secret upheavals, pointing out the crucial importance of being able to distinguish among them. The text then discusses ways both gurus and disciples go astray, and how they can avoid going astray. Ways to go astray include: teaching without any meditative experience or realizations, mistaking the meditative experience of bliss, luminosity and nonconceptuality for nirvana, reifying meditative experiences, not having realized the view of emptiness, and spending your life hearing and listening without meditating. Lama Alan provides commentary on these points, emphasizing how common it is for people to become immersed in acquiring learning, without ever putting the learning into practice. The text points out that being “captivated by the knowledge gained from hearing and … talking” is a type of craving that is like “being bound by fetters of gold.” Parables are taught in order to “come to know the meaning of the crucial points” concerning the view and meditation. Lama Alan comments that the view, Samantabhadra, is inconceivable, ineffable, and beyond the scope of cognition. Parables are a traditional way to point to the view. Lama Alan then shares two parables from the book “Natural Liberation,” the first is the Parable of the Old Man Losing His Cord, and the second is a parable about a king, his son, an illusionist, and a horse. These parables point out that the ultimate reality of your own mind is primordially present, but that you wander in samsara because you don’t recognize your own nature. You can come to know the nature of your mind by being introduced to it by pointing out instructions from your Guru. The text explains that if you come to know the meaning of the crucial points concerning the view and meditation, and dedicate yourself to the essential practice, you will reach the “state of liberation without getting caught up in pitfalls, mistakes, or errant paths.”
2020 8-Week Retreat: The Vajra Essence – Part 1, 07 May 2020, Online-only
We now begin the 5th root mental affliction “Afflictive Uncertainty”, which is also the 5th Obscuration. Lama Alan reminds us of the different analogies used for the 5 obscurations, all of which illuminate the experience of our innate purity being obscured. He then moves on to definition of Afflictive Uncertainty: being in 2 minds about what one is uncertain of, such as “what is virtue and what is non-virtue”, “ the truth cause and effect”, “the 4 Arya Truths”, “the 3 Jewels”, and so on. Western Religions appear to be about belief, with a fundamental question being “are you a believer or a non-believer?”. Then there are those who believe they’re just dealing with facts, free of beliefs. Lama Alan points out that people who believe they are free of beliefs simply aren’t aware of the beliefs they have. He then dives into the issue of materialism, which is opposed to open-minded skeptical questions and is now more religion than science. “What is right”, “what is good”, “what is true”; Lama Alan says these are important questions to ask, in addition to the big questions of cause and effect, and so forth. He points out that it would be easy to think there are “Buddhist” or “Religious” questions. But these aren’t just Buddhist issues. They are human issues that impact us in our daily lives, especially now that we’re in the midst of COVID-19 “cause and effect” becomes important to us. We want to know where it came from -what caused it. Lama Alan speaks to how we have these deep questions that are not bound up in religious dogma, but rather they truly are questions we should all be concerned with. Then he asks, “in whom do we take refuge”? In other words, who will support and guide us to answer these deep questions, which are questions that concern our ultimate well-being. So, what about afflictive uncertainty? What is it? Not being able to settle on one side of an issue; being of 2 minds; but to continue to waffle back and forth; not being at ease in either side. Our view of reality is distorted, we’re reifying something at the root, with this uncertainty “afflictive”. By classical definition, Lama Alan points out that it also must “hinder virtuous states of mind” in order to be afflictive. Lama Alan then moves to discussing “doubt” about teachings such as the existence of Mt. Meru. And how this is all based on our reification of aspects of what it “real”, then it means we can’t then even entertain the possibility of how these teachings may be true. Anything we doubt we’re already reifying something contrary that we’re doubting. From this discussion, Lama Alan launches into an defense of skepticism, speaking to how healthy, authentic uncertainty & deep investigation is emphasized in both Buddhism and Science. Meditation starts at 37:18 and is “Pith Instructions from Yangthang Rinpoche”
2023 8-Week Retreat: The Vajra Essence – Part 4, 20 Apr 2023, Crestone, Colorado and Online
1. Review 2. Phase 6: Teachings on the essential points of practice and their key distinctions 3. Distinguishing understanding and realization 4. Distinguishing mind and pristine awareness 5. Distinguishing mentation and wisdom 6. Meditation – Vajra Essence review 7. Q&A
Spring 2012 Shamatha Retreat, 18 Apr 2012, Thanyapura Mind Centre, Phuket, Thailand
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
Fall 2012 Shamatha and the Four Applications of Mindfulness, 13 Oct 2012, Thanyapura Mind Centre, Phuket, Thailand
Teaching pt1: Alan gives his commentary on the section on mindfulness of phenomena in Ch. 13 of Shantideva’s Compendium of Practices. This section challenges our view that we’re leaving the Mind Center and returning to the mundane world. Contemplating phenomena as phenomena can be understood in terms of the 3 turnings of the wheel of dharma. In the 1st turning, we closely apply mindfulness to phenomena. Because phenomena deceive, the 2nd turning instructs viewing them as empty, illusion-like.
Meditation: Mindfulness of phenomena preceded by mindfulness of the mind. In the 3rd turning, buddha mind is omnipresent, there is no difference between your mind and dharmakaya, and all sentient beings have the potential for perfect awakening. The lattermost points to pure perception where there is nothing where the qualities of the buddhas cannot be found. Phenomena are devoid of klesas, for when we probe into their nature, the 3 poisons arise from the 3 qualities of the substrate consciousness or more deeply, the 5 poisons are in fact the 5 wisdoms of primordial consciousness. There is nothing that brings about phenomena points to the ultimate truth. There is nothing that arises without a cause points to the conventional truth. In this context, mindfulness means to bear in mind this way of viewing reality.
Meditation. Mindfulness of phenomena preceded by mindfulness of the mind.
1) mindfulness of the mind. Let you awareness walk the tightrope of the immediacy of the present moment. What is the nature of awareness? Can you find it? Can you observe it arising and passing? What’s the border between awareness and appearances?
2) mindfulness of phenomena. Direct your attention to the world of phenomena. Whatever comes to mind, distinguish between the basis of designation and your designation. The basis of designation is empty of designation. The basis of designation isn’t arising out there. All appearances are empty of their own identity, and emptiness is none other than the luminosity of all phenomena. Sustain this flow of knowing.
Teaching pt2: We’re bringing our practice to reality. When we have some wisdom of emptiness and yeshe intuiting the blessings of the buddhas, we can perceive phenomena to be saturated by the blessings of the buddhas. Alan recounts a series of extraordinary coincidences along his own path.
Meditation starts at 55:22
2022 8-Week Retreat: The Vajra Essence – Part 3, 07 May 2022, Online from Miyo Samten Ling in Crestone, Colorado, USA
As we continue in our preparation for the Lake Born Vajra empowerment next week, Yangchen leads us in the Long Mandala Offering to Request the Teachings and other preliminary practices. Given that we are chanting in Tibetan, as part of our preparation, Yangchen begins today with enhancing our understanding of what we are chanting, starting with going through the Seven-Line Prayer to Guru Rinpoché. Then we return to where we left off in Session 62, Phase 4 of the Vajra Essence, starting p. 117, “Determining the nature of all impure, deluded mental states and appearances,..”. Today we focus on the 'descent of blessings', which is not only an important preliminary practice for the empowerment, but also for our ongoing sadhana practices. Guiding us through a detailed review of the text, Yangchen’s commentary enhances our understanding of what the ‘descent of blessings’ is, and how to practice it. Whilst the Lake Born Vajra affirms that “first gaining knowledge and realization constitutes the actual descent of blessings”, Yangchen points out that the meaning here is not that if you haven’t realised everything yet you shouldn’t continue, but it is saying to first understand the teachings and realise the meaning of what is taught. In terms of how to go about this practice, when it comes to the empowerment, we are reminded that we need to let go of all conceptualisation, and be settled in a state that is free of effort as Lama performs the ritual. Yangchen points out that no longer seeing oneself as ordinary, we begin to see ourselves as the deity that we will become, and with one’s pristine awareness we invoke the Buddhas to manifest in actualisation. Then the Lake Born Vajra beckons us “…with the force of your great faith, admiration, and reverence, emanate rays of light from your heart, invoking the samayas in the minds of the jinas and jinaputras”. As a result of our beckoning, we imagine that “… they arise from the absolute space of phenomena as rūpakāyas, and all empowerments, blessings, and siddhis dissolve into you, your environment, your place of practice, and your practice substances”, making them all “… worthy of being established as deities and the maṇḍala”. We then return to an inner fire practice of Meditation on the Four Empowerments as Arising from Caṇḍālī, which starts at 00:49:24. Yangchen further points out that following the introduction to subtle body practices that we have had, which make the vessel more open, if we approach the empowerment from this level of subtlety, the visualisations that we will be asked to do by our Guru in the course of the empowerment will go deeper.
2019 8-Week Retreat, 22 May 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Lama Alan continues the teachings on the six bardos from the Vajra Essence. However, before we get to the main body of today’s lesson, Lama Alan raises a few points regarding this morning’s discussion on hedonic fixation, and remarks that wealth, power, and prestige are a result of genuine past merit, and how merit itself is like capital that can be wasted or put to good use. Returning to this evening’s designated bardo for discussion, Lama Alan talks about the transitional phase of meditation, and explains Dudjom Lingpa’s strategy for this particular phase. The strategy consists of gaining mastery over the energy mind by way of first calming the flow of compulsive ideation (like with mindfulness of breathing). Then, thoughts are to be released and observed from a point of stillness, settling the mind. This covers the phase of shamatha. Then comes the phase of vipashyana in order to reveal the path. The third phase is identification of pristine awareness and resting in it until the stage of a vidhyadara is reached. Lama Alan points out the elegance and economy of means with which Dudjom Lingpa’s compresses the path down to its essence. Guided meditation is on going from shamatha to vipashyana to resting in rigpa After the meditation, Lama Alan reads the portion of the text on the bardo of meditation from the Vajra Essence and offers commentary. The meditation starts at 23:21
2021 8-Week Retreat: The Vajra Essence – Part 2, 13 Apr 2021, Online-only
Lama Alan starts by contextualizing the pluralistic spirit worldview of Dzogchen, trying to make sense of it for our modern 21st. century thinking. He goes back to history reminding us that European world was filled with spirits and ghosts, until the 19th century when scientific/materialistic thinking took over and eradicated all belief in anything not physical. He points out how this scientific/materialist view comes more from a set of beliefs from exploring reality in a very limited way, rather than from scientifically proven facts. Contrary to 19th. century science, 20th century physics points out how matter losses its central role and all that is left are principles that do not exist out there in the physical world. Even time and space are poised as not really existent from their own side. Meditation starts at 00:34:20, following phase two of Padmasambhava’s instructions of Shamata without a sign. Lama Alan invites us to reassess the next part of the text from the perspective of the middle way and 21st. century physics. All appearances about to be discussed are our own experience coming from the substrate. This does not mean that they do not exist at all. They are as real as appearances in a dream. He returns to the text where he continues with the sentence: “By constantly invoking forms by name…” explaining the importance of conceptual designation and imagination to establish phenomena in actuality. The text then turns to the Black Protector Mahakala explaining his nature, how he is emanated and how he abides from the perspective of the Great Perfection. Explanation on how deities are actualized is the subject of the next paragraphs.
2018 8-week retreat- The Essence of Clear Meaning, 20 Apr 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
Alan begins by addressing the so-called preliminary practice of settling body, speech, and mind, and highlights its importance. He points out that many of us have gotten sloppy and mentally chat through this process at the beginning of our meditation sessions, yet when combined with the view, this is already a Trekchö practice. He also points out that when doing the practice correctly (resting in the nine types of inactivity: coarse, medium and subtle), the mind may continue talking and be very active, but "you" are not. Also the breathing continues, and that doesn't mean that your practice is half-baked. The body continues to breathe and the mind continues to talk. Thoughts are still arising, but you are not thinking them. The same applies for desires: they still come up, but you are not desiring them. Then Alan invites the audience to debate with him by posing this question: "Is awareness a quality of a sentient being?" The meditation is on Taking Aspects of the Mind as the Path, with Alan guiding the beginning of the session as we settle Body, Speech, and Mind in Their Natural States. After the meditation, Alan continues with the transmission and commentary on the text (on p.55), covering the sections on "How Never To Be Separated From the Experience of the Pith Instructions" and "The Synthesis". Among other things, Alan highlights the importance of having both a genuine, compassionate spiritual mentor and clear, proven instructions to enter the path such as the ones offered by Dudjom Lingpa in this text (thirteen of his disciples achieved rainbow body and a thousand became vidyadharas). The meditation starts at 9:42 Text p.55-57
2023 8-Week Retreat: The Vajra Essence – Part 4, 01 May 2023, Crestone, Colorado and Online
Entering Phase 7 of the text, which is all about the direct crossing over, Lama-la points out that we will approach these tögal teachings, but not actualise them. Therefore, his aural transmission will include the beginning and end of this section, but not the middle. Lama explains that in order to be a qualified practitioner for tögal, one must be able to rest in pristine awareness continually. Without this, the practices have no point. After making a few more comments about the steps involved in preparing for tögal, Lama-la points out that once you have achieved them all, then this is the time to seek teaching on the specific practices from a qualified Lama. As a segue between Phase 6 and Phase 7, Lama-la refers back to the distinction between buddhas and sentient beings, then directs our attention to the only thing that Buddhas and sentient beings have in common, namely awareness / consciousness. Lama suggests that in aspiring to Buddhahood, it makes sense to focus on this commonality, that sheer luminosity and cognisance of awareness, free of anything human or ‘mine’. He elaborates more on this theme throughout this session. After reminding us of the two types of primordial consciousness of a Buddha, Lama-la comments at length on buddhas manifesting as human beings, without stopping being buddhas, namely as nirmāṇakāyas—teacher nirmāṇakāyas, created, living-being, or material nirmāṇakāyas. As part of this discussion, he introduces the Greek term ‘kenosis’ which in the Christian tradition refers to ‘emptying out’. Lama-la comments extensively on this in relation to Buddhism and particularly the Dzogchen context, referring to his paper shared with us today, ‘Kenosis, No Kenosis, and Reverse Kenosis’. Regarding a Buddha manifesting as a human being, Lama points out that the manifestation that appears to be a human being, isn’t in reality, even to the person themselves. He emphasises here that this is at the heart of Dzogchen—that you appear to be a sentient being, even to yourself, but in reality you are not, you are actually a Buddha, and this is the case for everyone. Therefore, Lama-la points out how important the practice of ‘reverse kenosis’ is for us as Dzogchen practitioners, that of emptying ourselves out of the qualities of a sentient being entirely, in order to realize our buddha nature, no longer identifying with the body or the mind at all. Lama-la then begins the aural transmission of Phase 7 of the text, How to Follow the Path of the Great Clear Light, Direct Crossing Over. Starting at 00:44:35, the transmission includes the first two paragraphs of page 215. As we come to the final phase of the practice for realizing liberation in one life-time by way of rainbow body, the Lake Born Vajra strongly urges us not to waste the opportunities we have here and now in this precious human life. Commenting further, Lama-la adds that these teachings present us with possibilities that we probably have never dreamed of! The following section of the text goes into the qualities needed to be a qualified practitioner, and Lama-la highlights that here the Lake Born Vajra has raised the bar considerably! Regarding the first requirement, to “Directly see your guru as a buddha …” even though he/she appears as a sentient being, Lama-la underscores that there is only one perspective from which this is true, from the perspective of Pristine Awareness. The meditation begins at 01:06:10 and is an awareness of awareness practice Lama-la guides us from the coarse to the subtle and combines this with instructions from Padmasambhava and Gyatrul Rinpoche.
Spring 2010 Shamatha Retreat, 12 May 2010, Thanyapura Mind Centre, Phuket, Thailand
Alan is happy to announce that the videos are now available from the “Science and Buddhism” colloquium at the University of Oxford, sponsored by the Physiology Department and the Oriental Institute of the University of Oxford, the Santa Barbara Institute for Consciousness Studies, and the Oxford Centre for Buddhist Studies, March, 2010. The videos are accessible from the main website of voices from oxford: http://www.VoicesfromOxford.org/
To go to the section on Buddhism and Science directly, click here: http://www.voicesfromoxford.org/B-S-Introduction.html
Here is the introductory video from the Voices of Oxford Youtube Channel:
“This seminal series of videos was recorded during a 2-day colloquium on Buddhism and Science at Oxford University involving leading scientists, philosophers, Buddhist scholars and Buddhist practitioners in deep debate on the perceived convergence of modern science (relativity theory, quantum mechanics, systems biology, cognitive psychology, clinical science) with some of the traditional ideas of Buddhism (anti-metaphysical stance, interdependence, emptiness, no-self). The colloquium was organised by Vesna Wallace (Numata Professor of Buddhist Studies at Oxford), Denis Noble (Emeritus Professor of Physiology) and Alan Wallace (Director of the Santa Barbara Institute for Consciousness Studies). In addition to the introduction, there are 11 30-minute recordings. The debates are lively and critical.”
Fall 2010 Shamatha Retreat, 18 Nov 2010, Thanyapura Mind Centre, Phuket, Thailand
This afternoon we revisit some of the main points of Immeasurable Loving-Kindness, and also the issue of how to develop one’s practice of all Four Immeasurables in a natural way, both in and out of formal meditation sessions. Then Alan answers some very practical questions relating to transitory meditation experiences, loving-kindness, mindfulness of breathing and settling the mind in its natural state.
2019 8-Week Retreat, 10 May 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Topics include: - Phase 6: Teachings on the Essential Points of Practice & Their Key Distinctions - 1. Substrate (alaya) & Dharmakaya - 2. Mentation (manas) & Wisdom (prajna) - 3. Conditioned consciousness (vijnana) & Primordial consciousness (jnana) - Four reliances Flipchart URL: https://imgur.com/B78hDDg 
Fall 2013 Shamatha and the Seven-Point Mind Training, 25 Oct 2013, Thanyapura Mind Centre, Phuket, Thailand
Before the silent meditation, Alan mentions a few points about Bodichitta.
After the silent meditation, we go back to the last few aphorisms of the Lo-Jong. We finish the Seven Point Mind Training with a quote from Dilgo Khyentse Rinpoche... and then go back to the very first aphorism of the Lo-Jong: the preliminaries.
Meditation starts at: 03:21 (silent, not recorded)
2023 8-Week Retreat: The Vajra Essence – Part 4, 03 Apr 2023, Crestone, Colorado and Online
In this first Q&A session, Lama Alan answers questions regarding the following topics: - About the death of great beings, and if they have to show signs of realization upon death. Lama Alan explains the death process of various realized beings, like the Buddha, Padmasambhava, HH Dudjom Rinpoche, and others, and how such beings chose their practice and manifestations according to their wish to serve sentient beings. He then goes on to explain the process of Tukdam where the body of a realized being may not only not decompose for days or even weeks after death, but may shrink to the size of a child’s body. This phenomenon is still happening in our times, and Lama Alan has witnessed it personally. - About the practice of projecting one’s awareness in the space in front of one’s body. Here Lama points out, that one might succumb to spacing out. He then explains that from the Buddha’s teaching in the Pali Canon up to the practices of Vajrayana, it is taught that one should practice with one’s eyes open, resting one’s awareness in space. - About a practice taught in the lineage of Tulku Urgyen Rinpoche, where one practices shamata to gain some stability, and then directly moves on to training in rigpa. Lama Alan kindly answers this question but makes a point that he will not answer any other questions of this kind, which do not directly relate to the teachings he is giving. He also emphasizes very clearly, that what he is teaching is not „Alan Wallace’s“ teaching, but that he is, with great reverence, passing on the teachings of the lineages that he has received, tracing back to Padmasambhava and Vimalamitra. In the context of the question, Lama Alan emphasizes a middle-way approach between the urgency and indispensability of reaching shamatha in order to reach the path, and the sowing of seeds of more advanced practices. He points out the precious power of the lineage of Dudjom Lingpa, which teaches how to manifest Great Transference Rainbow Body in one lifetime. Lama la then declares that this is why he is still teaching: to keep this lineage alive, and to guide beings to reach the path in this lifetime. - About the difference between settling the mind in its natural state in the sequence of settling body, speech, and mind—as a preliminary practice of shamata—, and the actual practice of shamata focused on the mind, such as observing the space of the mind, and awareness of awareness. According to Lerab Lingpa’s teachings in Open Mind, resting the mind in its natural state is the seventh of the common preliminaries, leading to the achievement of shamata. Lama points to the subtle difference between „settling“ versus „resting“ the mind in its natural state. He then goes on to explain what is meant by the shamata practice focused on the mind: that one cannot directly focus on the mind itself, but only on the activities of the mind and the space of the mind. This practice culminates in inverting awareness in upon itself, and in the achievement of shamata. Lama Alan continues to explain how this practice was taught by Yangthang Rinpoche as a shamata practice without a sign, where the main focus is on awareness itself. This is similar to the final practice of shamata in Padmasambhava’s teaching in Natural Liberation, and to the Buddha’s teaching on the tenth kasina. Lama emphasizes that there is no best shamata practice other than the one which works best for oneself. - About reaching Buddhahood through perfectly settling one’s body, speech, and mind in their natural state, with an emphasize on „perfectly“. - Finally, Lama Alan points to Karma Chagmey’s teachings on the Union of Mahamudra and Dzogchen, which is also taught in the lineage of Tulku Urgyen Rinpoche, and of which Gyatrul Rinpoche is the lineage holder. Lama Alan reads a quote that highlights the importance of shamata in relation to the practice of vipashyana. There is no meditation with this session.
Fall 2012 Shamatha and the Four Applications of Mindfulness, 18 Sep 2012, Thanyapura Mind Centre, Phuket, Thailand
Teaching: Alan introduces some points from his translation of Asanga’s comprehensive explanations for mindfulness of breathing. While Asanga does not mentions following the breath at the tip of the nostril, he does mention following the flow of vital energies from nostril to navel, noting 4 stages: 1) inhalation, 2) pause at the end of inhalation, 3) exhalation, 4) pause at the end of exhalation. Asanga also presents several counting methods as support when needed: 1) counting each inhalation/exhalation, 2) counting each complete breath cycle, 3) counting forwards, and 4) counting backwards.
Meditation: mindfulness of breathing per Asanga. Set the mind at ease, without concerns of the 3 times. Let your awareness be still, illuminating the space of the body and in particular, the flow of the breath from nostril to navel. Note the energies at 1) inhalation, 2) the pause at the end of inhalation, 3) exhalation, 4) the pause at the end of exhalation. With each out breath, relax and release any rumination. Experiment with counting if you wish, but keep it very staccato.
Meditation starts at: 6:04
2019 8-Week Retreat, 07 May 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Topics include: - Phase 5: Determining Secret Dualistic Grasping and Revealing the Way to Natural Liberation - Mahayana path (5 paths) - Dzogchen path (4 Vidyadhara levels) - Phase 6: Teachings on the Essential Points of Practice & Their Key Distinctions - 1. Substrate (alaya) & Dharmakaya - Levels of samadhi (shamatha, dhyana, samapatti) Flipchart URL: https://imgur.com/PjcsLTC 
2021 8-Week Retreat: The Vajra Essence – Part 2, 04 Apr 2021, Online-only
This session begins with a meditation at 00:05:58, which focuses on resting in awareness, observing all appearances arising and passing in the space of awareness. Having settled body speech and mind in their natural states, in this practice one completely opens all six doors of one’s awareness, five sensory and one mental consciousness, and rests in that stillness, in the midst of motion. In this way one recognizes that all of these appearances, visual, auditory, tactile, are also not ‘out there’, any more than thoughts etc. are ‘in here’. They are not physical, they are appearances, qualia, and they arise from the space of awareness. They are located in the space of awareness, and just dissolve right where they are, in the space of awareness. So, all that we know of the world, in terms of immediate experiences, are appearances. Conversely, as Lama highlights in Phase 3 of the text, there will never be any sustainable source of well-being or happiness so long as we hold onto that sense of ‘I am’, which triggers a clinging to the idea of inherent existence - grasping onto actions themselves as being inherently existent; and the objects of our virtuous and non-virtuous actions as being really out there, inherently existent. Therefore, to fathom the true causes of mental distress vs genuine well-being, we are strongly advised not to look outwards, because that is when we tend to reify everything we see. All of which ends up in praise or blame, for either those we view as friends or those we view as foes. Such reification becomes habituated into dualistic grasping, which in turn speeds up into an indefinite downward cycle into samsara. Lama points out that when one is imbued with this kind of reification, there will never be any kind of freedom; there will not be any sustainable sense of well-being or happiness; and there will be no enlightenment, or liberation. On the other hand, reminding us of the very directness of the Dzogchen path, Lama outlines that (i) resting in the metal awareness of a sentient being is a step in the right direction; (ii) resting in the subtler mental awareness of the substrate consciousness, is a big step further; then, (iii) cutting through that to rest in the awareness of pristine awareness, then you are home! In conclusion, reflecting on the nature of insubstantial phenomena, Lama Alan raises the question ‘How could something insubstantial influence something that is substantial, or physical?’ Through this discussion he raises various examples including spirituality, history of the universe, nature of reality, theism. Highlighting not only the relationship between science and Christianity over the last four hundred years, Lama points to how these Eurocentric worldviews have influenced and dominated.
2019 8-Week Retreat, 14 May 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Topics include: - Phase 6: Teachings on the Essential Points of Practice & Their Key Distinctions - 1. Substrate (alaya) & Dharmakaya - 2. Mentation (manas) & Wisdom (prajna) - 3. Conditioned consciousness (vijnana) & Primordial consciousness (jnana) - 4. Mind (citta) & Pristine awareness (vidya) - 5. Understanding & Realization - The four stages (understanding, experience, realization, acquiring confidence) Flipchart URL: https://imgur.com/cafMgD8 
Spring 2010 Shamatha Retreat, 11 May 2010, Thanyapura Mind Centre, Phuket, Thailand
Ah, the Ngöndro (preliminary) practices. If you ask how many you have to do (without the proper context and preparation), you will probably be sorry to hear the answer: 100,000. Of ALL OF THEM.
With these good-humored words and other examples, Alan reproaches the "how much do I gotta do" approach to the preliminaries and sets off on a very enlightening explanation of the very valid reasons for the preliminaries and the context in which they are immensely beneficial and meaningful. He also points out when they are not yet of most benefit (especially to us modern people or to people just starting in the path of Dharma) and explains why.
In the end, Alan gives a short, concise, and brilliant personal answer (based on how the Buddha taught his disciples) to the preliminaries of Shamatha which left us all tremendously inspired. I won't ruin and pollute the surprise of what his answer is so it will suffice to say that if you have doubts, problems, and/or restlessness about the preliminaries or want to clear any misconceptions, this podcast is definitely for you. And if you really know the preliminaries and perhaps have even completed them, Alan's final points are still extremely valuable to anyone and can bring a rich, meaningful, and powerful drive to the practice.
For those interested, the picture is from a thangka of the Dudjom Tersar Ngöndro.
2017 8-Week Retreat, 16 May 2017, Lama Tzong Khapa Institute, Tuscany, Italy
Alan points out that we have come to a pivotal point in the text. After probing deeply into how things don’t exist, we now turn to how things do in fact exist. In the teachings of Vajradhara we are about to be propelled like a cannon ball into the transcendent view of a Buddha - an apotheosis, transcending the sentient being’s perspective and ascending to the perspective of the divine. But before we go there, Alan spends the entire session warning against reification, anthropomorphizing, and idol making of any sort, including reifying a view of ultimate reality at the expense of conventional reality. Pointing out that one of the root delusions in the Buddhist framework is regarding one’s own view as supreme, and that the refractory period induced by reification is a kind of self-hypnotism which arises according to the questions posed and which then screens out all other possible views, Alan points us to Tsongkhapa to “keep our houses in order” as we seek to ascend to the apotheosis presented by Vajradhara. Using yesterday’s reference to the parlor game Twenty Questions, and by way of a short history of the 400-year evolution of modern Eurocentric science and why it has arrived at the blinkered view of materialism, Alan leads us to Tsongkhapa’s three criteria for determining whether something exists conventionally. Drawing on notions of quantum cosmology wherein we choose the past by the questions we ask and the systems of measurement we use, Alan asks, is it mere coincidence that the scientific view of the evolution of the world follows the same course as that taken by the evolution of European sciences since Galileo. To make sense of this we turn to the Lam Rim Chen Mo, in which Tsongkhapa states: “We hold that something exists conventionally: 1) if it is known to a conventional consciousness; 2) if no other conventional valid cognition contradicts its being as it is thus known; and 3) if reason that accurately analyzes reality - that is, analyzes whether something intrinsically exists - does not contradict it. We hold that what fails to meet those criteria does not exist.” The guided meditation starts at 0:0:10
Fall 2015 Stage of Generation, 17 Sep 2015, Araluen Retreat Center, Queensland, Australia
Alan returns to the topic of rangjung, or self-emerging realisation. This seems to be a universal phenomenon, with no ownership of a particular religion. Alan points out that Wolff had no context within which to understand his experiences until he came across Dzogchen. He cites also the experiences of Jakob Böhme who was a Lutheran living in 16th and 17th centuries. Böhme continued to maintain his religion following his experiences and framed his understanding of them in the context of this. Alan points out that Khandro-la had no training in her realisations, they spontaneously emerged. These self-emerging experiences occur due to priming from previous lifetimes and karma. Alan explains that the current teachings are a preparation in the same way. That is, they prime those who receive them for such spontaneous experiences. Discovering what the conditions were which gave rise to these self-emerging realisations is very difficult. However, the rich, instructive text we are working through takes us gently through the training. Starting with ethics, it moves to gaining emotional balance through shamatha and cultivating wisdom, or seeing things more clearly, through vipashyana. By following this path we build momentum until we are sufficiently gifted to realise primordial consciousness, which is only the tip of the iceberg. This momentum is carried through to subsequent lifetimes. The meditation, balancing sky and space, follows. Then Alan addresses the text (p. 137 - 143). The emphasis in this chapter and these verses is doing nothing and to continue this without distraction in a loose, relaxed manner. Alan particularly draws our attention to the verses by Siddha Orgyen, which are rich in instruction. Meditation starts at 34:40. ___ Course notes, other episodes and resources for this retreat are available here The text for this retreat can be purchased via the SBI Store. Finally, Please contribute to help us afford the audio equipment we rent to make these, and future podcasts freely available.
2017 8-Week Retreat, 19 Apr 2017, Lama Tzong Khapa Institute, Tuscany, Italy
Alan begins by mentioning that the practices we have covered lately—vipashyana on the mind as agent and yesterday’s ‘non-meditation’—are, when considering the triad relaxation,stability,and vividness, definitely in the realm of vividness. He goes on, by way of a classic parable (the king, the wise minister, the body-guard, and the wayward crown-prince) to reinforce how indispensable shamatha is to provide a stable basis for practices such as these. On this theme, we go into this evening’s guided practice as a method for cultivating a deeper foundation; Asaṅga’s approach to Mindfulness of Breathing by attending to the fluctuations of prāṇa throughout the field of the body, as outlined in the Śrāvakabhūmi. The guided meditation is Asaṅga’s approach to Mindfulness of Breathing; attending to the fluctuations of prāṇa throughout the field of the body. After the guided practice, Alan points out that he made a slip of the tongue in the latter part of yesterday’s commentary, and goes over that section again to clarify any confusion which may have arisen. He requested that an edit be made of yesterday's audio #25 to replace the term “rigpa” with “substrate” as being conditioned and in samsara at 1:27:20 in the audio. We then pick up the root text from “On one hand, all of saṃsāra and nirvāṇa consists of creative expressions of the ground…”, through to “…I shall destroy the errors of the māras below”. In the first paragraph, Dudjom Lingpa points out some common mistaken notions regarding rigpa, then continues his biographical narrative by relating his experience of ‘losing his ground’ in the practice, being thrown off by even minor issues. After praying to his guru for instruction, the wrathful Orgyen Dorjé Drolö appears in a dream vision, imparting incisive advice in verse. Before the commentary, Alan treats us to a rythmic recitation of Dorje Drolo’s ‘Hūṃ Song’ in the original metered Tibetan. Guided meditation starts at 17:03
Fall 2015 Stage of Generation, 20 Aug 2015, Araluen Retreat Center, Queensland, Australia
Alan begins the session with a guided meditation on Awareness of Awareness. Following this he comments further on the passage by Tsuglak Trengwa on p.67. It is possible to gain sufficient single pointed attention while in the desire realm to shatter the underlying assumptions of classical physics, so that the world becomes fundamentally different to how it is normally viewed. Tsuglak Trengwa states that it is possible to gain this and paranormal abilities, by getting close to achieving Shamatha. Others claim Shamatha needs to be achieved. The text clearly points out though that Shamatha is not cultivated for the development of paranormal activities but as a basis for cultivating insight. Alan explains that ESP and paranormal abilities are the technology of Buddhism. Today finding Lamas with such abilities is rare due to the disappearance of yogis doing this practice and the destruction of related scriptures in Tibet in 20th century. In addition, today, analytical meditation and devotional practices are more common than the practice of Shamatha. There are some who believe that paranormal abilities should be developed so that when the time is right they can be revealed to dispel delusion. Alan gives anecdotes of instances where paranormal displays have been witnessed. He then addresses the section on posture starting on p.68. Alan points out that in general those described really refer to tummo (the practice of generating inner heat for gaining insight) which is a stage of completion practice. He then reassures us by quoting Buddhaghosa, the Vajra Essence (Dudjom Lingpa) and His Holiness the Dalai Lama, all of whom emphasise that the posture must be comfortable to the practitioner. Meditation Starts at 0:18. ___ Course notes, other episodes and resources for this retreat are available here The text for this retreat can be purchased via the SBI Store. Finally, Please contribute to help us afford the audio equipment we rent to make these, and future podcasts freely available.
Fall 2012 Shamatha and the Four Applications of Mindfulness, 15 Oct 2012, Thanyapura Mind Centre, Phuket, Thailand
Teaching: Alan completes his commentary on the section on mindfulness of phenomena in Ch. 13 of Shantideva’s Compendium of Practices. Composite phenomena are impermanent and unstable, rising quickly and passing away. This points to impermanence and relative reality. Although this is just the way things are, people may react with depression to the hedonic present, anxiety to the hedonic future, and PTSD to the hedonic past. Composite phenomena are also unmoving and empty, like an optical illusion. This points to their absolute nature, empty of inherent existence. Composite phenomena arise in dependence of causes and conditions. They are neither always there nor passing into non-existence. As for objects, so too for consciousness. All speech is like an echo, momentary and without essence. Its coming and going is unobservable. The essential nature of phenomena is like space. Conditions are empty and nameless. Neither the names nor their referents have any inherent existence. Names illuminate phenomena, but as soon as we reify them, they obscure their nature.
Meditation. Mindfulness of phenomena preceded by mindfulness of the mind.
1) mindfulness of the mind. Let your eyes be open, resting your gaze evenly. Rest awareness in the present moment, mindful presence without distraction, without grasping. You are aware, and you know it. What is the referent of awareness? What has its qualities of luminosity and cognizance? What are its boundaries?
2) mindfulness of phenomena. Turn your attention outwards towards appearances arising in the relative dharmadhatu. Whatever comes to mind, examine its nature. Does anything exist from its own side? All composite phenomena are empty and unmoving. They appear, and yet are empty, mere configurations of empty space. With awareness still and clear, attend to emptiness and luminosity of all appearances.
Q1. Is it possible to experience timelessness in shamatha or only in the union of shamatha and vipasyana?
Q2. In a guided meditation, I applied vipasyana to an unpleasant feeling and made it go away. I still get stuck on visual appearances, like the square panel on the ceiling. I haven’t conceptually designated it, so how is it empty?
Meditation starts at 37:50
Fall 2015 Stage of Generation, 03 Sep 2015, Araluen Retreat Center, Queensland, Australia
Prior to meditation Alan reviews the progression of the teachings. We begin by opening the door to Dharma by creating authentic motivation, which, he points out, is not necessarily Buddhist. We move from this spirit of emergence to cultivating the four immeasurables through meditation, beginning with loving-kindness. This begins with ourselves, gradually ‘spreading the net’ wider to those around us and beyond. Subsequently we progress to the remaining three. We then develop the ‘Greats’, for example great loving-kindness, culminating in great equanimity, which was addressed yesterday. The initial cultivation is couched in aspiration but the ‘Greats’ are couched in intention. So where do we go from here? The next step is to develop extraordinary resolve to free all sentient beings. This might seem so high it appears unattainable, but we bring it down to right where we are now, aligning our lives with Dharma. Each of us has a unique web of sentient beings around us, therefore we can be of unique service to them. Alan points out that we are not an homogenous Buddha, but the unique Buddha we realise ourselves to be. The emphasis in this marvellous resolve is to start right now, to practice Dharma in our everyday lives, so that sentient beings benefit. During the mediation we are asked to use our best facsimile of this intention, whatever we have at the moment is good enough for now. Alan also quotes from inspiring verses from Shantideva. Meditation is on Relative Bodhichitta. Following meditation Alan emphasises the importance of starting immediately to practise Dharma. He refers to one of his teachers (Geshe Ngawang Dhargye) who told him not to let his life slip by without cultivating Bodhichitta – start now. Meditation starts at 20:00 ___ Course notes, other episodes and resources for this retreat are available here The text for this retreat can be purchased via the SBI Store. Finally, Please contribute to help us afford the audio equipment we rent to make these, and future podcasts freely available.
2021 8-Week Retreat: The Vajra Essence – Part 2, 11 Apr 2021, Online-only
Today’s teaching opens with an introduction to the meditation, take your mind as a means for transcending your identity as a human being - a variation of the foundational practice of taking the mind as the path. Lama Alan emphasizes that through this practice of not appropriating or identifying with our thoughts, desires, emotions etc., we can break our addiction to identifying with the activities and movements of the mind. In this way, by resting in the substrate consciousness, we transcend the limitations of our identity as a human being - which from the perspective of Rigpa is a delusion. In so doing, we make a huge identity shift from that of a human mind haver, to that of a sentient being’s mind haver, with the substrate consciousness as the ground state. Given the preciousness of this human rebirth and these teachings, Lama Alan reminds us of the urgency for making this shift, and suggests that when the time is ripe, and with the help of a guide, take the plunge to establish a new base line, settle your mind in its natural state and achieve Shamata. The meditation begins at 00:22:19. Returning to the text, we continue in the section titled, The Ground of Samsara & of All Delusive Appearances and Mindsets, that was started in the previous session. We return to the text on page 68, paragraph 3, “Thus, obscuring ignorance veils the natural glow of the ground: self-emergent, connate primordial consciousness [123] and its radiance shifts to become an external display.’ Lama Alan points out here that in describing how this occurs, the Lake-Born Vajra explains in relative terms, how there is the substrate, the activation of the substrate with karmic energies, and from this emerges the substrate consciousness and so on, to the full-on dualistic mind. Lama then points out that the text sets out a deeper ontological presentation on how samsara emerges fundamentally from the ground of being, from primordial consciousness itself. This Buddhist cosmology from the Dzogchen perspective details how (i) when the five facets of primordial consciousness are obscured, their radiance shifts; (ii) how this radiance shifts from the five facets of absolute space to the five great elements (air, space, water, earth, fire), and the five derivative elements (green, indigo, white, yellow, red light); and how (iii) the cosmos forms from the five facets of absolute space; (iv) the five poisons emerge from the five obscurations of primordial consciousness; and how (v) saṃsāra appears from the five aggregates. As the Lake-Born Vajra further elaborates on how all three realms of existence – the formless, form & desire realms, all emerge from one’s own continuum, from the substrate, from the substrate consciousness and from mentation, Lama Alan underscores that this means one universe for every sentient being. Therefore, he concludes that because there is no world apart from appearances, transform your mind and appearances shift.
Fall 2015 Stage of Generation, 18 Aug 2015, Araluen Retreat Center, Queensland, Australia
Alan draws an intriguing parallel between the timing of the treasure trove of Buddhist teachings becoming available outside of Tibet in the latter part of the 20th century and the receptivity of a Eurocentric audience. Taking Finkelstein's panoramic view of the history of science from Aristotle to quantum cosmology, he finds a profound resonance. He then compares that sequence to the tradition of monastic study in Tibet. The monks start their study of logic with the Sautantrika view, corresponding to our idea of reality, like Descartes, then they move to Cittamatrin masters like Dignaga, who shatter the idea of an external physical world (as did Bishop Berekely) . It is only much later that the monks study the Madhyamika view. So there's a sequence comparable to the progression from Descartes' dualism to Hilary Putman's view of pragmatic realism. The treasure of Tibetan Buddhism has been around a long time but has only recently become available outside of Tibet. He asks us to imagine how the Tibetan lamas would have been received in the 19th century Eurocentric worlds of empire, superiority and racism. But after the savagery of two world wars, the devastation of the environment and the burgeoning inequality of wealth, people are looking for an alternative to a hedonistic consumer-driven life. He points out that this is a time of crisis but also a time of high potential and there's an urgency to practice Dharma. If not now, then when? The meditation is on the Avalokitesvara practice concluding with chanting Om Mani Padme Hung After the meditation, Alan reads from Chapter Three, The Cultivation of Shamatha, elaborating on the meaning of yeshe. Then he answers several questions . The first clarifies some points on the sadhana practice. His response to the second question is a careful explanation of several terms including Dharmadhatu and Chittatha. The third question elicits a clarification of how to observe mental afflictions while settling the mind and the last question covers an aspect of the breathing practice.
2019 8-Week Retreat, 17 May 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Topics include: - review of Phase 1 to 5 - Phase 6: Teachings on the Essential Points of Practice & Their Key Distinctions - review meditation (shar sgom) of the 7 key distinctions - 1. Substrate (alaya) & Dharmakaya - 2. Mentation (manas) & Wisdom (prajna) - 3. Conditioned consciousness (vijnana) & Primordial consciousness (jnana) - 4. Mind (citta) & Pristine awareness (vidya) - 5. Understanding & Realization - 6. Delusion & Liberation - 7. Sentient beings & Buddhas Flipchart URL: https://imgur.com/08O2WKz 
2022 8-Week Retreat: The Vajra Essence – Part 3, 20 May 2022, Online from Miyo Samten Ling in Crestone, Colorado, USA
Lama Alan begins with a short preamble before the meditation which begins at 00:17:15 which will be the sequence taught by Yangthang Rinpoche: beginning with the four revolutions in outlook, followed by shamatha without a sign (primarily resting in the awareness of awareness with just enough peripheral awareness to notice thoughts without following them), from there to substrate consciousness and then into the nature of that which is aware. Once the lack of inherent nature is established and one has cut through to the empty essential nature of the mind, direct perception and inference are no longer useful as you can now non-dually apprehend the emptiness of your mind with the unborn luminosity of pristine awareness. Then you simply rest in the nine modes of inactivity. Lama Alan highlights that each part of the meditative sequence provides a refuge from samsara. After the meditation Lama Alan points out that each part of this meditative sequence can help us face any upheavals. The best defence against all maras is to be space which is invulnerable. Before he returns to the text, Lama makes a few more points regarding karma which is about actions and their consequences, the relationship between mind and body/brain and the Buddhist meaning of “ordinary being” which denotes anyone who has not yet reached the path of seeing, even though they may be able to recall hundreds of lifetimes. At 01:00:43 we return to the text on page p. 184 „In the past there have been many faithful students... Such illegitimate teachers are certain to become māras for their students.“ and a rich discussion of gurus and disciples. With regard to the statement regarding gurus knowing “the various dispositions and faculties of specific students” Lama Alan makes reference to Doctor Yeshe Donden, the Dalai Lama’s personal physician, who had tremendous insight into the physical constitution of his patients with minimal technology. He also made the point that the only motivation for a guru is of course compassion. Lama-la also comments on students who fail to keep their samayas because they don’t even know them. In terms of the phrase “barbaric and false views”, Lama comments that this is directly addressed to us in the modern world where this is the norm and gives examples such as materialism in science, as well as drawing analogies to the political scene. He further comments on teachers who can harm their own students as anybody can proclaim themselves to be a meditation teacher nowadays and students may not be able to distinguish between authentic and inauthentic teachers. Lama-la ends by remarking how fortunate we are to have encountered authentic spiritual teachers thanks to the momentum we have accumulated from past lives.
2022 8-Week Retreat: The Vajra Essence – Part 3, 14 May 2022, Online from Miyo Samten Ling in Crestone, Colorado, USA
Returning to the preliminaries section of the Lake-Born Vajra Sadhana, we pick up where we left off in session 70, the Ten Branches of Devotion. Elaborating on different approaches to visualisation, Yangchen highlights that it is here at the beginning of the sadhana, that we dissolve the fields of merit and objects of refuge into ourselves – becoming one with all the objects of refuge. She emphasises that when we do this, we need to go into emptiness, because in the next step in the sadhana one arises as the wrathful being, Heruka - Hayagriva. To clarify this, Yangchen points out that in the revised sadhana text, before the next section on Establishing the Protection Boundary begins, the following lines will be inserted – ‘In a single instant I turn into the form of the powerful Heruka – Hayagriva, together with his divine partner’. Yangchen goes on to clarify that the meaning here is that of erasing all ordinary appearances, including the identification with the ‘you’ that you might have thought you were when you sat down to practice. Sharing a link to an online image of Heruka – Hayagriva, Yangchen outlines some details of the imagery and its energy — a blazing red wrathful being, male and female together, a union of male and female energy that is an expression of divine wrath that allows no obstructions to get in the way of the sublime sacred practice that we are about to do. Once again she highlights that it is the meaning that is most important here so she suggests that if all one can visualise here is a volcano of fire, that will suffice. Focusing on Establishing the Protection Boundary, Yangchen elaborates on the meaning of the torma offering to dispel obstructive forces. She points out that at its deepest level, one is acknowledging how any potential obstructing force is arising from karma, and past habitual propensities, especially the rudra of grasping to a self. Therefore, by expelling them, one is expelling the wrong view, enabling one to be utterly fearless in relation to whatever may arise. It is suggested that if one is in retreat then it is important to make a torma and do a formal torma ritual, but in day-to-day practice, visualisation of this is sufficient. After detailing what is required for a torma offering, Yangchen recommends that we become familiar with the actual ritual, so that we are well prepared for when a retreat opportunity may arise. She then presents the revised verse for this section of the sadhana, together with line-by-line commentary. Before beginning the meditation on everything we have done in the sadhana up until now, Yangchen invites us to approach this practice as if we are about to start a retreat that we have been longing to do for some time. It begins at 00:51:00.
Fall 2013 Shamatha and the Seven-Point Mind Training, 04 Oct 2013, Thanyapura Mind Centre, Phuket, Thailand
After el short introduction, we go into a silent meditation session on the three spaces.
Right after the meditation, we go back to the theme of the "spirits". Alan talks about how scientific studies, from halfway through the 17th century up until now, have "dealt" with both internal and external spirits. He points out that a contemplative inquiry has been more and more ignored over this period, which ultimately yields a disenchanted Universe.
At the end of the session, we go into the subject of spirits again, this time from Dzogchen perspective, quoting the Vajra Essence from Dudjom Lingpa.
Finally, a story about spirits and nuns near the cave of Tilopa.
Meditation starts at: Not recorded (silent meditation on the three spaces)
Fall 2013 Shamatha and the Seven-Point Mind Training, 13 Sep 2013, Thanyapura Mind Centre, Phuket, Thailand
The guided meditation is settling the mind in its natural state. Before this meditation starts, Dr. Wallace points out the two types of vividness (qualitative and temporal) and the continuity of stability.
After the meditation, we go back to the Seven Point Mind Training. The aphorism "Examine the unborn nature of awareness" is discussed.
From the Pali perspective, Dr. Wallace talks about the issue of the culmination of the path (realisation of Nirvana) for an arhat.
Next, some quotes from Mahayana Sutras, including one by Nagarjuna.
Finally we go into Dzogchen perspective in which a section of the Vajra Essence from Dudjom Lingpa is quoted.
Meditation starts at: 5:56
Shamatha, Vipashyana, Mahamudra, and Dzogchen, 10 May 2016, Lama Tzong Khapa Institute, Italy
Alan talks today about the second of the four immeasurables, compassion. Like loving kindness, compassion is an aspiration and requires conative intelligence. It is the wish for sentient beings to be free of suffering and the causes of suffering. As such, we can ask ourselves how we’ve been doing so far at eliminating our own suffering? How is it working out for us? Alan highlights two points. The first point is that, as Buddhaghosa states in the Visuddhimagga, the proximate cause for compassion is seeing a situation where beings are suffering and they are unable to help themselves, and the second point is that in order to have compassion one must also see that the alleviation of suffering is possible. One must know the causes of suffering and have a vision of the possibility of being free of suffering. In this way, refuge and renunciation might come as natural and intelligent expressions of compassion for oneself. As always, we come back to the theme of path; if there is a path, compassion is possible. The meditation is cultivating compassion for oneself. The meditation starts at 34:10 ___ Please contribute to make these, and future podcasts freely available.
Shamatha, Vipashyana, Mahamudra, and Dzogchen, 13 Apr 2016, Lama Tzong Khapa Institute, Italy
Alan begins by commenting that all teachings and sequences of practice have the goal of converging on realising the ultimate nature of mind, rigpa. This includes cultivating loving-kindness up to relative bodhicitta and ultimate bodhicitta, which in Dzogchen practice is no different from rigpa. The practices of shamatha and the four applications of mindfulness and so on, are directed towards realising the empty nature of our own mind and then converging on realising rigpa. Alan comments that the method of application of mindfulness to the body by firstly closely attending to one’s own body internally, then externally, then both internally and externally so that it encompasses a whole system, is the method taught by Tsongkhapa for applying mindfulness to the whole of reality by way initially of the five physical senses. This requires resting in stillness with clarity and discernment and attending to appearances in the space of awareness. All appearances have momentary existence, are all fresh, unprecedented, in constant flux, and directly perceived. By contrast, the conceptual projections (words, ideas) that we superimpose on appearances are static, like a snapshot. Our internal self-concept is also static in this sense. The practice is to rest in stillness, observe what appearances arise from that stillness and note the change in them and the nature of the projections we superimpose on them. The meditation is initially guided on settling the mind by counting the breath twenty-one times and then from stillness partially opening our eyes to investigate the nature of appearances and our mental superimpositions on them. After the meditation practice, Alan resumes the transmission of the Panchen Lama’s text, and comments on provisional and definitive views, and on examples of the different approaches of seeking meditation as the basis of the view (e.g. Padmasambhava’s Natural Liberation practice of first achieving shamatha) versus seeking the view as a basis for meditation (as in the Geshe training). Alan says for the next few days we will make an excursion away from the Panchen Lama’s text and he will, for the first time, offer the oral transmission of a chapter on shamatha from one of Karma Chagme’s treatises. He received the oral transmission of this chapter from Gyatrul Rinpoche in 1990. He then translated it, but it has never been published. The printed copy (20 pages) will be distributed to those on retreat in Tuscany and those people listening by podcast who would like to obtain a copy should individually send a message to Sangay at SBI, requesting it on the basis that it is for personal use, and must not be put on any website as Alan is still considering its formal publication. The meditation starts at 13:25 ___ Please contribute to make these, and future podcasts freely available.
2020 8-Week Retreat: The Vajra Essence – Part 1, 06 Apr 2020, Online-only
Eva begins with a meditation on the root text of Dudjom Lingpa’s terma, “Heart Essence of the Dakinis,” which leads us through the four thoughts that turn the mind to dharma, or the four revolutions of mind, leading up to renunciation (spirit of emergence) and refuge. Eva then quickly reviews the various scopes of taking refuge, summarizing them as either taking refuge out of fear or out of the wish to free oneself and all beings based in an insight that such an aspiration can actually be fulfilled.
Eva then turns to the various levels of taking refuge, listing the common, inner, and secret objects of refuge. Common: Buddha as Teacher; Dharma as entryway to authentic path; and Sangha as guides or aides along the way. She also mentions the medical framework within which Buddha is doctor, Dharma is the medicine, and Sangha is like the nurses. Inner objects: Guru, Yidam, and Dakas and Dakinis. Secret: Nature of one’s own existence, Samantabhadra. Finally, she explains this deepest refuge as the nature of reality expressed in the three kayas of Dharmakaya, Sambhogakaya, and Nirmanakaya (Essential Nature, Manifest Nature, and Compassionate Expression). The text explains taking these nondually as the path is the authentic unsurpassed way to go for refuge.
Eva then comments on the ways in which other worldly objects of refuge will not protect us, citing the beautiful confessional prayer written by Khandrola regarding the negative karma based in misguided seeking of refuge that has given rise to the pandemic. Eva also turns to the issue of what constitutes “true refuge” and whether these teachings are telling us that only a “Buddhist” refuge is the true refuge. Speaking of her own experience in navigating the Catholic and Buddhist paths, she points to the idea that what is meant in the teachings is that “true refuge” points to the true heart of reality, and that in theory even non-Buddhist paths could serve as “true refuge” if they are leading to an authentic path of awakening, culminating in a realization of ultimate reality.
The final portion of the session is devoted to a meditative reading of the description of the field of refuge as given in Dudjom Lingpa’s commentary to the root text.
