2018 8-week retreat- The Essence of Clear Meaning, 23 Apr 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
Guided meditation on vipashyana focused on the mind: probing into the location of the mind and its domain.
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.
The 4 Yogas of Mahamudra 2019 Retreat, 16 Jun 2019, Shambhala Mountain Center
Shamatha: Settling the mind in its natural state, starting with the physical senses and culminating in the mind.
Spring 2012 Shamatha Retreat, 13 Apr 2012, Thanyapura Mind Centre, Phuket, Thailand
Like a bird hovering in the wind, still but very attentive, we observe the space of the mind and whatever arises in it. Through a process of elimination we discard every sensory field until we are left with the mental domain, identifying mental events such as memories, images, ideas and thoughts. This practice of settling the mind is also called ‘Taking the Mind as the Path’. Alan also answered questions related to Bodhicitta and Samadhi.
Meditation starts at 24:10
Fall 2013 Shamatha and the Seven-Point Mind Training, 24 Oct 2013, Thanyapura Mind Centre, Phuket, Thailand
Meditation front loading: The porousness of the mind. It is possible that influences can go both into and out from the mind. Like when praying to your guru and getting a response. Does the response come from the guru or from a deeper aspect of your own mind? All that matters is that the advice is taking you further along the path. So in practice of tong len, using the power of the mind, it is possible that we are providing genuine relief from suffering.
Post meditation: Covering the following aphorisms in the seven point mind training text. Cultivate three things without letting them deteriorate. Maintain three things inseparably. Meditate constantly on the distinctive ones. Do not depend on other factors. Now practice what is important. Alan also answers questions on why tulkus still require training in this life, the karmic responsibility of mental afflictions and if Shamatha is required for higher realisations.
Meditation starts at: 11:30 (silent, not recorded)
2018 8-week retreat- The Essence of Clear Meaning, 15 Apr 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
Guided meditation on the cultivation of stillness in the midst of the mind's movements, aka Taking Aspects of the Mind as the Path.
2019 8-Week Retreat, 07 May 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Guided meditation is on taking the mind as the path, shamatha without a sign, and looking for the referent of the mind that observes consciousness.
2017 8-Week Retreat, 22 May 2017, Lama Tzong Khapa Institute, Tuscany, Italy
The guided meditation begins as shamatha practice following the pith instructions of Lerab Lingpa to simply rest in the continuous flow of luminous awareness. The practice then switches to a vipashyana inquiry asking, what is the referent of "my mind?" Is my mind the thoughts, feelings, emotions, and mental images that arise in awareness? Is my mind a larger encompassing whole that has those appearances? If so can it be found apart from the appearances?
Fathom the Mind. Heal the World., 03 Oct 2022, Online and in person from Blazing Mountain Retreat Center, Crestone, Colorado
The meditation is on settling body, speech and mind in the natural state. This is done by first settling the body into a state of relaxation, stillness and vigilance. Based one settling the body, the speech of the mind is settled by settling the respiration into its natural rhythm through releasing all control over the breath and by allowing the breath to flow in effortlessly and unimpeded while releasing thoughts. On that basis the the mind is settled in its natural state by resting relaxed in the stillness of awareness while illuminating the space of the mind and just noting whatever mental events arise without judgement, preference, hope or fear. We rest in the stillness of awareness and illuminate clearly the movements of the mind.
2017 8-Week Retreat, 14 Apr 2017, Lama Tzong Khapa Institute, Tuscany, Italy
This afternoon starts with what Alan calls a “free and interesting sight-seeing adventure” as he guides us through shamatha focused on the space of the mind. We pick up the text on page 147 as a young Dudjom Lingpa receives instruction on the primacy of mind in several visions of the body, speech and mind emanations of Padmasambhava. This primacy of mind is the central theme of the entire teaching, which Alan believes to be especially important for us living in the “dark ages of the mind” so dominated by materialist views. In the remainder of this dense teaching, we’re advised to keep consistency as a way to develop Shamatha and the benefit of a little Vipashyana in the beginning. Alan gives a detailed account of what the mind is, what is meant by its emptiness, and various strategies for realizing it. This is a dense part of the text with a lot of commentary from Alan and culminates with the pointing out instructions offered to Dudjom Lingpa in a vision. Plenty to contemplate at the end of the week. Guided meditation starts at 3:39
2023 8-Week Retreat: The Vajra Essence – Part 4, 12 Apr 2023, Crestone, Colorado and Online
The meditation is on resting in the stillness of awareness while being aware of appearances and the internal movements of the mind as well as examining the referent of the word mind.
2020 8-Week Retreat: The Vajra Essence – Part 1, 27 Apr 2020, Online-only
Meditation starts at 12:58: Stillness in the Midst of Motion
2017 8-Week Retreat, 12 Apr 2017, Lama Tzong Khapa Institute, Tuscany, Italy
The guided meditation is the practice of Settling the Mind in Its Natural State while taking a discerning interest in the appearances that arise within the space of the mind.
2021 8-Week Retreat: The Vajra Essence – Part 2, 13 May 2021, Online-only
Lama Alan gives corrections for parts of the text just prior to footnotes 152 and 154. He then continues the oral transmission and his commentary at the first full paragraph of page 111 and ends at the first full paragraph on page 112 of the text. The text refers to the consorts of the five Buddha families. Another name for Mamanyasari-Dhatvisvari (the Queen, space) is White Tara. Vajradakini (the Vajra, water), Ratnadakini (the Jewel, earth), Padmadakini (Padma, fire), Karmadakini (Karma, air). All five Buddhas manifest in Sambhogakaya form in the practice of direct crossing over to spontaneous actualization. The phrase “in union” means in sexual union but that’s a superficial meaning. Being in union personifies the primordial union of wisdom and skilful means, the union of relative and ultimate bodhicitta, and in Dzogchen, the union of dharmadhatu and dharmakaya. Each element (e.g., fire) is a deceptive appearance, in that it is not inherently existent. The non-inherent nature of each is definitive and ultimate in that when it is directly realised, its mode of appearance accords with its mode of existence, and its non-inherent nature is invariant across all cognitive frames of reference. All Buddha’s are the five kayas, the five families and the five facets of primordial consciousness. They were always Buddhas (primordially aware) from the Dzogchen perspective, yet all are also sentient beings from a relative perspective. We can look at this part of the text like encountering a play – with a list of characters with descriptions of where they are. With insight into emptiness, we dissolve all impure appearances and actualise ourselves as Nirmanakaya. Meditation starts at 01:08:03 and is on dissolving all appearances into emptiness, and arising and assuming the identity of Samantabadhra. When you rise from meditation, know that you can shift your identity to that of a Nirmanakaya.
2023 8-Week Retreat: The Vajra Essence – Part 4, 26 Apr 2023, Crestone, Colorado and Online
A synopsis will be added soon
Spring 2011 Shamatha Retreat, 18 Apr 2011, Thanyapura Mind Centre, Phuket, Thailand
In this morning session, Alan Wallace guides a 24-minute meditation on shamatha without a sign, focusing on probing into the nature of the mind and looking for the referent of the mind.
The Wisdom of Atisha and Knowing Our Own Minds, 16 Sep 2021, Online from Miyo Samten Ling in Crestone, CO
With the motivation of uplifting everyone around us, inspiring them, encouraging them, guiding them, nurturing them to free themselves from suffering and its causes, to find genuine wellbeing and cultivate it, to achieve perfect awakening so we can do so with the greatest possible effect, with such a motivation settle body, speech and mind in the natural states And now let’s count just ten breaths, one succinct staccato count at the end of each inhalation Arousing, focusing your awareness as you breath in—in any modes of mindfulness of breathing of your choice—arouse as you breath in, count, relax as you breath out all the way through to the end. And in between counts let your conceptual mind be as silent as possible. Let’s count one to ten. If your eyes are not already open, gently open your eyes at least a little bit, rest your visual gaze in the space in front of you, and turn to the main practice: shamatha focused on the mind. Sustaining continuously the mindfulness of the space of the mind and whatever arises within it and intermittently, as much as needed, monitor the flow of mindfulness with introspection. Relaxing when you see the mind has wandered, arousing when you see you mind has gotten sluggish. And now let's continue practicing in silence.
2023 8-Week Retreat: The Vajra Essence – Part 4, 17 Apr 2023, Crestone, Colorado and Online
In this practice of Taking the Mind as the Path, we’re invited to fully release the mind and rest in the closest approximation of pristine awareness that is present right here and now. Letting this awareness effortlessly illuminate the space and activities of the mind, we are vividly aware of them but not invested in them. Then we are guided to release all doing, to simply rest effortlessly in the silence of uncontrived natural awareness, and see what might be revealed.
2019 8-Week Retreat, 05 May 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Lama-la starts the afternoon by emphasizing that the coming paragraphs of the text are crucially important for our understanding of cutting through. However, in order to be successful we need a good foundation, which is why we will discuss the theme of balancing earth and sky. Lama-la does this by grounding the teachings of the Great Perfection specifically with the close application of mindfulness to the mind from the Pali Canon. He quotes and explains the final paragraph of this particular close application that the Buddha has given “Contemplating the mind as the mind internally....externally, and internally and externally...” and gives many examples. This gives us not only a deep understanding of our own mind and mental states but also of the mind and mental states of others and their interrelationships. Having done this foundational work we are primed for Mahayana and Dzogchen, if one is intuitively drawn to it. Meditation is on Vipashyana on the mind from Pali to Mahayana up to Dzogchen After the meditation Lama-la continues in the text we are on top of page 191, “O son of the family, here is how to distinguish between mentation and wisdom:...” The meditation starts at: 59:09
2023 8-Week Retreat: The Vajra Essence – Part 4, 01 May 2023, Crestone, Colorado and Online
In this awareness of awareness practice Lama-la guides us from the coarse to the subtle: - from the interrelationship between the breath having settled and the inner voice of the mind having settled; - to distinguishing between awareness and the mind; - and finally, simply coming to rest right there in the centre where awareness is, illuminating, self-knowing from moment to moment. Then, Padmasambhava guides us to ... “Cast your gaze downward, gently release your mind, and without having anything on which to meditate, gently release both your body and mind into their natural state. Having nothing on which to meditate, and without any modification or adulteration, place your attention simply without wavering, in its own natural state, its natural limpidity, its own character, just as it is. Remain in clarity, and rest the mind so that it is loose and free. Alternate between observing who is concentrating inwardly and who is releasing. If it is the mind, ask, “What is that very agent that releases the mind and concentrates the mind?” Steadily observe yourself, and then release again. By so doing, fine stability will arise, and you may even identify pristine awareness. Do this for one day.” (Natural Liberation: Padmasambhava's Teachings on the Six Bardos) Finally Gyatrul Rinpoche provides us with further commentary on these pith instructions: “What is meant by settling the mind ‘without any modification or adulteration’? Modifications, or adulterations of awareness, include good and bad thoughts, plans, and all kinds of judgments. You must also practice ‘without wavering,’ so if you’re simply sitting there with a wandering mind, you’re not doing the practice. Let your awareness rest ‘in its own natural state, its natural limpidity,’ implying that if you let your awareness become muddled during meditation, you are not practicing correctly.”
Spring 2011 Shamatha Retreat, 14 Apr 2011, Thanyapura Mind Centre, Phuket, Thailand
This morning session includes a guided meditation on the practice of settling the mind in its natural state, focusing on the foreground and the distinct events that are arising within the mind.
2018 8-week retreat- The Essence of Clear Meaning, 20 Apr 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
Guided meditation 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.
Spring 2011 Shamatha Retreat, 09 May 2011, Thanyapura Mind Centre, Phuket, Thailand
We continue to practice setting the mind in its natural state, today focusing on observing the space of the mind without alteration.
The guided meditation begins at 9:20 in the recording.
2018 8-week retreat- The Essence of Clear Meaning, 06 May 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
Guided meditation on a combination of shamatha and vipashyana, starting with mindfulness of breathing, going on to an exploration of the three marks of existence with respect to the mind, and finally into the emptiness of mind.
2018 8-week retreat- The Essence of Clear Meaning, 21 May 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
Lama Alan says he would like to continue to closely link the meditation to where we have reached in the text, that is, to clearly distinguish between the mind and pristine awareness. Following this unique shamatha practice of taking the mind as the path, we do not try to stop thoughts but allow them to arise and not fuse or engage with them. This mind we are watching is the mind that locks us into the status of a sentient being. We are not seeking to shut down the coarse and subtle mind but view it from the perspective of pristine awareness as its displays and not as mental afflictions. The meditation is Taking the Mind as the Path and developing Single-pointed Mindfulness. After the meditation Lama Alan begins today's teaching from the text clarifying the two types of pristine awareness within the sub-heading The Distinction between the Mind and Pristine Awareness. Lama Alan said that through this study of the text we will develop wisdom arising from hearing and save ourselves a lot of time by dispelling the illusion of having achieved something we have not. Lama Alan then brought together earth and sky (the Pali Canon and Dzogchen) with a discussion about what happens to an Arhat after death and evidence pointing to Buddha Nature being present in the Pali Canon. The meditation starts at 6:22 Text p. 101-104
2022 8-Week Retreat: The Vajra Essence – Part 3, 30 May 2022, Online from Miyo Samten Ling in Crestone, Colorado, USA
Yangchen starts the session with a discussion of the last paragraph of phase 5 and the words of truth and recitation of mantras. Words of truth are invoking reality itself; invoking the fact the Dharmakaya is true. If your prayer is in alignment with reality, it must come true. Yangchen then answers a question regarding the six session yoga and the number of recitations needed in each section to meet the samaya of the five Buddha families. She continues with a discussion of the three roots; Guru, Yidam and Dakini. Yangchen goes through a prayer book from the Vajrayana Foundation, which is a Nyingma center in the Dudjom Tersar tradition, and shows how many of the practices we already have. She reads words from Padmasambhava regarding the value of reciting the seven line prayer. Discussion of an abbreviated ganachakra offering and use of that verse for blessing for food. The next topic is how to organize your daily practice. This depends greatly on your current life circumstances and what your goals are. Discussion of balance between recitation and meditation and how one can combine the different practices. Yangchen also gives some cautions regarding the completion stage practices. Importance of not pushing to experience bliss or to bring the prana into the heart chakra through mantra recitation. People have experienced long term problems resulting from this type of pushing. She finishes with comments about the aspiration for long term retreat. There is no meditation with this teaching!
2023 8-Week Retreat: The Vajra Essence – Part 4, 14 Apr 2023, Crestone, Colorado and Online
In meditation, we take the impure mind as a path, resting like a cowherd and simply observing with interest the thoughts, emotions, feelings - cows in the field of the mind - without being involved in the content of these movements.
Fall 2013 Shamatha and the Seven-Point Mind Training, 21 Sep 2013, Thanyapura Mind Centre, Phuket, Thailand
Today is the last day of the cycle of the Shamatha without a sign. Before the morning meditation, Alan reads instructions from Penchen Rinpoche, where he explains that whenever thoughts arise, when their nature is observed, they naturally disappear and a clear vacuity arises. So the technique to disperse the thoughts is to simply observe their nature (meaning: mental phenomena occurring in the space of the mind) when they arise. The goal is to view the mind as mind and to not mistake the appearances of mental phenomena for anything else; view thoughts as thoughts, mental events as mental events. By doing so, we disempower them and stop being victims of our thoughts (and other mental events). We need to become scientists of our minds: observe them, examine them, understand them. By doing so, we can realize both the empty nature of the mind and its luminosity. Both is stability and movement. Both the awareness and the space of the mind.
Meditation stars at: 24:10
2020 8-Week Retreat: The Vajra Essence – Part 1, 19 Apr 2020, Online-only
Vajra Essence Review (week 3) 1. Review 2. Identifying the creator of all phenomena as the mind 3. Establishing the mind as baseless and rootless 4. Meditation - Vajra Essence review 5. Distinguishing mind and awareness 6. Supporting quotes from physics 7. Q&A
Glen begins the session with a brief review of the material covered so far in The Vajra Essence, specifically the different steps within Phase 1 of “Taking the Impure Mind as the Path.” He explains how the body and speech are both created by the mind. Glen contextualizes these statements by describing the four philosophical schools of Buddhism, and the views on self that the Madhyamaka school holds.
Glen explains the term “self-grasping mind” according to the Madhyamaka view, which is how we grasp to things as inherently existing from their own side due to our delusive mind. From this grasping, our conception of the body emerges. From the Dzogchen perspective, “the body has never existed except as a mere appearance to the mind.” Even though Dzogchen is based on the Madhyama school of thought, the latter is from the perspective of a sentient being, while in Dzogchen it’s from the perspective of pristine awareness.
Following along in the conversation between Great Boundless Emptiness and the Lake Born Vajra, after having established the mind as the “all-creating sovereign,” we must then comprehend how the mind does not exist from its own side. It is described as “baseless and rootless.” We must avoid the two extremes of existence and non-existence, and investigate the origin, location, and destination of the being who goes.
Meditation begins at 31:16
Glen explains the differences of the terms awareness, mind and consciousness. He also explains how the realization of emptiness from the Madhyamika context is not the same as realization of pristine awareness in Dzogchen.
Spring 2011 Shamatha Retreat, 15 Apr 2011, Thanyapura Mind Centre, Phuket, Thailand
In this morning session, Alan Wallace guides a 24-minute meditation on settling the mind in its natural state, highlighting the background of the space of the mind, paying attention to the intervals between thoughts.
2023 8-Week Retreat: The Vajra Essence – Part 4, 10 May 2023, Crestone, Colorado and Online
The meditation in on settling body, speech and mind and then engaging in the practice of searching for the mind according to the pith instructions of Padmasambhava on the cultivation of vipaśyanā from Natural Liberation and a commentary from Gyatrul Rinpoche.
Fall 2015 Stage of Generation, 03 Sep 2015, Araluen Retreat Center, Queensland, Australia
At the beginning of this session Alan returns to reviewing the progression of the meditations so far. Starting with Shamatha and the space of the mind, the meditations have been gradually built up, firstly by attending to the appearances in the space of the mind, then the emotions, then intervals between these and finally awareness itself. The practice is really being carried out when these are brought together as a whole, leading to the substrate if done long enough. Once the substrate is revealed, he warns us not to lose it! The aim is to fuse Shamatha with Vipashyana when trying to fathom the mind. By softening Vipashyana with Shamatha the notion of the mind becomes ‘wobbly’. Alan points out that the appearances we experience when observing the mind are not the mind, they are merely appearances within it, not awareness itself. Alan refers to an eminent Lama, who explained that if consciousness emerged from physical phenomena then it would have physical properties. Consciousness is a continuum with no beginning or end. There are three focuses in investigating the mind, these are the origin, location and destination. Using these three focuses we first ask if the mind exits and then, if so, what is its nature? This practice is based on the passage by Orgyen Rinpoche (Padmasambhava), reviewed yesterday, and frontloads the guided meditation that follows. Meditation is on Vipashyana. Afterwards, Alan returns to the text (p. 94 – 98) and praises this chapter as indispensable as it provides all that is needed for Vipashyana practice. The passage by Drungchen Kün-ga Namgyal dispenses invaluable advice as well as a lot of humour. Meditation starts at 40:05
Shamatha, Vipashyana, Mahamudra, and Dzogchen, 31 Mar 2016, Lama Tzong Khapa Institute, Italy
Alan began by sharing with the group a question from a student, regarding how can we actually develop Bodhicitta. He replied by saying we should start where we feel comfortable, in something that makes sense for us, which in the case of Bodhicitta, for most of us, can be the cultivation of the Four Immeasurables. The meditation is on loving-kindness, and includes Alan reading the Buddha’s own words on the meaning of developing loving-kindness. After the meditation we returned briefly to the Mahamudra root text “Lamp So Bright”, and after that, Alan began the commentary on the retreat’s main text (Naked Awareness) beginning section, on taking refuge. Alan then leads the group on actually taking refuge vows, and then elaborated on the significance of such decision, as well on its true meaning. He reflected on how easily we can take refuge outside of Dharma, and how beneficial it is to take refuge in Dharma, which goes beyond appearances. He finished with the idea that taking refuge is really about having trust in the Buddha, in his teachings and in the Sangha that continues to bring those teachings to life. When we do have this trust, then we’ve actually taken refuge in the Dharma. The meditation starts at 9:19. ___ Please contribute to make these, and future podcasts freely available.
Fall 2015 Stage of Generation, 14 Aug 2015, Araluen Retreat Center, Queensland, Australia
We have been focusing on the mental events that arise in the mind, now is the time to focus on the space of the mind. Take a special interest in the space between mental events. Alan discusses the difference between an affirming negation and a non-affirming negation. He asks us to look at the space of the mind and determine which it is. During the meditation, Alan asks a number of questions about the space of the mind, color, shape, size etc. He asks us not to think about it intellectually but to look directly at our experience of the mind. Meditation is on Settling the Mind in its Natural State with and emphasis on the space. After the meditation, Alan says that Dudjom Rinpoche was said to always be resting his awareness in space, even while in the shopping mall. Because appearances seem to be coming from their own side, we reify them. It is easier to see the space in between appearances as coming from the space of the mind, so rest there. The meditation starts at 21:25 ___ 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, 16 Apr 2017, Lama Tzong Khapa Institute, Tuscany, Italy
The guided meditation is the shamatha practice of Releasing the Mind Into External Space or Merging Mind with Space.
The Wisdom of Atisha and Knowing Our Own Minds, 15 Sep 2021, Online from Miyo Samten Ling in Crestone, CO
The meditation is on Shamatha on the mind (focusing on the space of the mind and whatever arises within it.) It is the same meditation as the one in audio 7.1 but with fewer words.
Spring 2011 Shamatha Retreat, 13 Apr 2011, Thanyapura Mind Centre, Phuket, Thailand
In this morning session, Alan Wallace guides us in a 24-minute meditation on 'settling the mind in its natural state' using the domain of phenomena, or the space of the mind, as the object of meditation.
Fall 2013 Shamatha and the Seven-Point Mind Training, 17 Sep 2013, Thanyapura Mind Centre, Phuket, Thailand
From Padmasambava – Natural Liberation
Place your mind in its natural state. Alternate between observing who is concentrating inwardly and who is releasing. What is the very agent that releases the mind and concentrates the mind? Steadily observe yourself, and then release again.
Question
Eventually the relaxation and concentration move together, what do you do when it’s time to relax and you are already at your most relaxed? With the oscillation you are developing greater clarity and greater relaxation. When reach the point that this is as sharp as I can get and as relaxed, then stop the oscillation for the session.
Meditation starts at: 9:05
Fall 2013 Shamatha and the Seven-Point Mind Training, 08 Oct 2013, Thanyapura Mind Centre, Phuket, Thailand
What makes us so vulnerable to suffering? We identify so closely with the body and mind. This meditation starts to put some distance as you roll back from the environment, roll back from your body and attend to the mind without fusing with it.
Meditation – Focus on the space of the mind and observe when it is still and when there is motion. When there is motion there is grasping.
Alan describes stage eight of the shamatha path – Single-pointed Attention.
Silent meditation (not recorded) was "front loaded" at the start of the session.
2017 8-Week Retreat, 16 Apr 2017, Lama Tzong Khapa Institute, Tuscany, Italy
In this session, we go back to the practice of merging the mind with space. Alan illustrates the way we will practice this shamatha method by using the example of the sensory deprivation tank. If immersed in such a tank, with no signal from any of the six domains of consciousness, awareness is withdrawn from all appearances, but one is still vividly aware of being aware. Likewise, in the meditation we are about to do, we are to merge the mind into external, objectless space. Before going back to the text, Alan winds up the shamantha practice we just did with the vipashyana method we followed during the morning meditation, in which one investigates the nature of the mind as the agent. Alan cites the Ratnachuda Sutra in which the Buddha tells his disciple, "Kaśyapa, the mind has never even been seen, is not seen, and will never be seen by any of the buddhas.... Kāśyapa, even though one looks for the mind everywhere, it is not to be found.” We go then back to the text on page 149. Dudjom Lingpa explains he took on the practice of awareness of awareness before practicing the meditation we just did of merging the mind with space. Finally, Alan reflects on how modern science, starting with Galileo, wishes to transcend the way of viewing reality from an anthropocentric perspective by turning itself outwards. Buddhism, however, directs us to turn inward. Guided Meditation starts at 11:48
Fall 2011 Shamatha Retreat, 07 Sep 2011, Thanyapura Mind Centre, Phuket, Thailand
Introduction
Discussion of self cherishing and why it arises. Developing new habits – reconfiguring using the four immeasurable culminating in equanimity.
Settling the mind in its natural state – not trying to transform the contents of the mind but the way we relate to the contents. The discovery approach versus the developmental approach of transforming the mind.
Guided meditation (37:17)
Settle the mind in its natural state. Instead of letting images of people go, this time when an appearance of a person comes to mind attend closely. Use tonglen to breath in the person’s sufferings and wish them to be free of suffering and breathe out may you be well and happy. Can also breathe in the blessings of the Buddha and then breathe them out to the person. Then open the door and wait for the next person to appear.
Questions (64:24):
What is the relationship between these terms: introspection, clear comprehension, contemplation and bare attention?
What is the space of non conceptuality? In Awareness of Awareness meditation during the release part, do you release everything or maintain a level of knowing?
What is the best way to begin to develop lucid dreaming?
2023 8-Week Retreat: The Vajra Essence – Part 4, 12 May 2023, Crestone, Colorado and Online
Lama-la grants the oral transmission and commentary of his text “Kenosis, No Kenosis, Reverse Kenosis”. He refers to the 3 texts that he composed, explaining that the first one, “A Lamp for Dispelling the Five Obscurations“ is scientific in nature, the second one, “Taking Consciousness as the Path” as contemplative philosophical, and the third one, which he reads today, as religious and therefore addressing the deepest and pivotal dimension of human existence. He is reading the text which refers to the Greek term ‘kenosis’ and its significance in contemplative Christian tradition. This is ‘self-emptying’, a theme very relevant to Buddhist theory and practice, as there are strong parallels with Buddhas manifesting as Nirmanakayas for the sake of leading sentient beings to enlightenment. A detailed description of the four kinds of Nirmanakayas follows, in addition to the supreme Nirmanakaya, as outlined by Sera Khandro in her commentary of the text “Buddhahood without meditation” by Dudjom Lingpa: teacher Nirmanakayas, created Nirmanakayas, living beings Nirmanakayas and material Nirmanakayas. These are all discussed in detail. As Buddhist practitioners, through a process of ”reverse kenosis” we empty out of grasping and clinging, so that we may be suitable vessels for Dharma and cultivation of Bodhicitta. In the practice of shamatha we empty out of all conceptualisation, through vipashyana we empty out of all reification, through vajrayana we empty ourselves and the guru entirely of the qualities and concepts as sentient beings in order to realize our Buddha nature. By the practice of Dzogchen we fill ourselves with the divine nature that was always present, but not recognised due to dualistic grasping. The meditation at 01:11:10 is on identifying pristine awareness. Kenosis, Nirmanakaya
2018 8-week retreat- The Essence of Clear Meaning, 13 Apr 2018, Lama Tzong Khapa Institute in Pomaia (Pisa), Italy
In his prelude to the meditation, Alan touches on the meditation of "Shamatha without a Sign" in Padmasambhava's "Natural Liberation" and relates it to that of Dudjom Lingpa's "releasing mind into space" in our text. We keep our flow of cognizance whilst releasing our sentient being's mind into the space of awareness. Alan called this "Losing your mind while keeping your wits about you". Meditation: Releasing mind into the space of awareness. After meditation Alan completes his commentary from yesterday with a quote from Nagarjuna he hadn't yet glossed. Then he returns to the text, likening this section on the paths for those of simultaneous and middling faculties as being like a "placement exam". Most importantly, there is a way for everyone to enter the path. Take-home: one becomes a person of superior faculty by practicing a lot! Meditation starts at 12:55 Text p.50-51
2017 8-Week Retreat, 13 Apr 2017, Lama Tzong Khapa Institute, Tuscany, Italy
The guided meditation leads us through a second approach to Settling the Mind in Its Natural State. Rather than taking a discerning interest in the appearances that arise within the space of the mind, our main interest is in maintaining the stillness of awareness.
Spring 2012 Shamatha Retreat, 29 May 2012, Thanyapura Mind Centre, Phuket, Thailand
Enter your practice in the spirit of loving-kindness, particularly when the mind is prone to rumination. Consider the analogy of the horse saved from a burning barn, scared and frantic—never would you be hard on such a horse, it needs only gentle kindness. Only this brief but essential advice tonight, before we practice and open the floor to questions.
Q&A
* As an aid in settling the mind in its natural state, which types of mental events can be generated to find the space of the mind?
* Recommended dzogchen reading.
* When expanding awareness in the four directions, must it be returned to center?
* Nyam, flashbacks, and the placebo effect.
2019 8-Week Retreat, 09 Apr 2019, Lama Tzong Khapa Institute, Tuscany, Italy
Lama Alan begins by emphasizing that few things are more important than gaining the ability to simultaneously perceive the stillness of the awareness and the movements of the mind. Then, he continues explaining the practice and why it is so important and why this is a facsimile to the equanimity needed for a Buddha to see the equality of samsara and nirvana and therefore it would be good to not be seduced by the quiescence given by the previous practice (releasing the mind into space). Meditation is on settling the mind in its natural state After the meditation Lama continues reading the text on page 167 and explains how after the placement exam the practice of seeing the stillness of awareness and the movements of the mind will lead to a calmed stillness, which when sustained will lead us to the first stage of single pointed mindfulness. The meditation starts at 27:16
The Wisdom of Atisha and Knowing Our Own Minds, 15 Sep 2021, Online from Miyo Samten Ling in Crestone, CO
Content: - Nothing in the universe is really you. You are just a conceptual designation - Buddhism opens up choices - Choose to designate oneself on something that doesn't lead to the conclusion that one is a sentient being - Designate oneself on the most meaningful designation possible - Emptiness is not just emptiness but an emptiness full of possibilities - Shamatha focused on the mind (shamatha with a sign) is stepping into the mind and observing mentation. This is a perfect prelude and in contrast to the shamatha practice taught by Yangthang Rinpoche (shamatha without a sign) Meditation is on shamatha focused on the mind with the focus on the space of the mind and whatever arises and it begins at minute 6:55 Text discussed: - From: "There’s no point in concealing faults that are not determined to exist inside a cave that is not determined to exist." - To: End of the dialogue
2017 8-Week Retreat, 13 Apr 2017, Lama Tzong Khapa Institute, Tuscany, Italy
Alan briefly reviews the outer and inner preliminaries that are discussed in the text on pp 142-144 and reemphasizes the importance of the preliminaries in causing a fundamental shift in our perspective that is necessary for Dzogchen practice. The practice of Dzogchen is effortless, he says, and is not about developing the mind, but revealing what is already there. Alan discusses two different approaches (nuances) that can be used in the practice of Settling the Mind in its Natural State. This practice is crucial for developing, or preparing our mind, for Dzogchen practice. In both approaches, it is important to distinguish between the stillness of awareness and the movements of the mind. In the first approach, which is practiced in this afternoon’s meditation, a discerning, mindful interest is taken in the appearances that rise in the mind, without identifying or getting caught up in them. In the second approach, one rests primarily in stillness, and casually and lightly notes the appearances that arise in the mind. After the meditation, Alan continues with the text (p146). He begins by discussing the methods by which we can determine whether the teachings being presented are authentic. In this text Dudjom Lingpa presents a path (as revealed to him by the Lake-Born Vajra) that can lead to enlightenment. The beginning stages of the path involve investigating the nature of the ordinary mind and the nature of the mind as as the agent. These are core Vipashyana teachings. Alan notes that Dudjom Lingpa presents teachings on Vipshyana before venturing into Shamatha teachings. Understanding that the mind and its appearances are not inherently existent, he says, will make Shamatha practices easier to approach and master. Guided meditation starts at 22:57
Spring 2012 Shamatha Retreat, 25 Apr 2012, Thanyapura Mind Centre, Phuket, Thailand
The instructions for settling the mind in its natural state are simple: sustain the flow of mindfulness of the space of the mind and whatever arises in it without labeling or grasping. Though it doesn't entail different stages there are different elements that can be attended to, mental events, subjective impulses such as feelings, and the space of the mind itself. Tonight's meditation emphasizes the act of differentiating between these three.
Meditation begins at 8:05
Q&A: 33:04
* Meditation and mental disorders.
* The spiritual business model.
* Finding compassion, retroactively.
* Applying the dharma to civil service.
* Derivative benefits of the three modes of shamatha practice.
Fall 2012 Shamatha and the Four Applications of Mindfulness, 02 Sep 2012, Thanyapura Mind Centre, Phuket, Thailand
Teaching pt1: Alan reviews the view of reality according to the 3 turnings of the wheel of the dharma. In the 1st turning, in response to the question as posed by the Sautantrika of “What is real?”, we see things as simply or mere phenomena. Seeing means knowing what we’re seeing is mere or simply phenomena which means in accordance with the 3 marks of existence, free from our conceptual projections con-fused with reality. In the 2nd turning, we use our intelligence to uncover the ultimate nature of phenomena which still appear deceptively. In the 3rd turning, rigpa recognizes rigpa. For each of the 4 applications of mindfulness, the Buddha mentions in the Sattipathana sutta to attend 1) internally, 2) externally, and 3) both internally and externally. This allows us to shine the light of awareness and mindfulness on domains of our own experience.
Meditation: mindfulness of the body. Letting awareness be still, attend to 1) perceptions of all 5 senses and 2) your body. Ask: 1) is any appearance „you“ or „yours“?, 2) do appearances have a core or do they manifest simply from the alaya?, and 3) is form emptiness, and emptiness form?
Teaching pt2: Alan explains that it is possible for people of sharp faculties to realize rigpa by receiving dzogchen teachings without any prior realizations. However, for others, realization of emptiness is a necessary prerequisite to practice dzogchen and stage of generation. Otherwise, we’re not doing the practice properly and not getting the benefit. Likewise, it’s possible for people of sharp faculties to realize emptiness without achieving shamatha. For most of us, a step-wise approach is most beneficial and allows us to assess whether the practice is striking the target and yielding benefit.
Q1. We are practicing shamatha, but is it possible to directly go into the practice of the 4 applications of mindfulness?
Q2. In the practice of mindfulness of the body, I notice that visual forms do not appear to be in flux. Is this correct?
Meditation starts at 34:30
