You are all bound up.
You have projects and to dos and more than you can deal with. You know this isn't your natural condition, this isn't who you were meant to be or even the posture that you want to embody. You know all this to be true, but you don't know the alternative. You don't know how to solve the riddle. There isn't a readily available answer.
When you cut a bale of hay, the hay has no intention in how it is going to open up and land. It just does. You simply cut the bale, and it settles into its own place.
The bale finds its natural place of rest.
What would happen if you simply let go and found your natural state of rest? You don't know what it is going to look like. You don't have a clear picture of how you will land.
But you will. You'll land. You'll discover a new ground, and maybe a new way to sit or stand. Maybe even a new way to dance.
Clarify your practice. Let your practice clarify you.
Showing posts with label rest. Show all posts
Showing posts with label rest. Show all posts
Friday, January 5, 2018
Friday, December 22, 2017
Rest, newly found.
We all need a break. We all appreciate downtime and a chance to unplug and relax. The constancy of our lives can be exhausting. We are all weary travelers in search of a place to rest and refresh.
Normally, we conceive of rest as going on a vacation, enjoying a free weekend, maybe a nice mountain cottage or beach getaway. Rest is often sought outside of us.
When we talk about bringing the mind to rest, we are learning to rest in a new way. In meditation we are learning to rest in our own nature, the nature of our mind and the nature of reality. This type of rest definitely involves turning inwards, but it also involves opening up. Resting in this way, we first appreciate the natural peace, joy and fullness of our own nature. Gradually, layer after layer of our own projection and protection start unfold and release, revealing more openness, contentment and well-being.
This type of rest is entirely remote to us, yet is always accessible. We don't need to travel to far off or exotic regions, we don't need to plan for an extensive leave or gather all kinds of right circumstances. We simply need to sit.
Normally, we conceive of rest as going on a vacation, enjoying a free weekend, maybe a nice mountain cottage or beach getaway. Rest is often sought outside of us.
When we talk about bringing the mind to rest, we are learning to rest in a new way. In meditation we are learning to rest in our own nature, the nature of our mind and the nature of reality. This type of rest definitely involves turning inwards, but it also involves opening up. Resting in this way, we first appreciate the natural peace, joy and fullness of our own nature. Gradually, layer after layer of our own projection and protection start unfold and release, revealing more openness, contentment and well-being.
This type of rest is entirely remote to us, yet is always accessible. We don't need to travel to far off or exotic regions, we don't need to plan for an extensive leave or gather all kinds of right circumstances. We simply need to sit.
Friday, September 15, 2017
The Toolbox.
Meditation is a tool, and as a tool there are many different forms that it takes. Some types of meditation are better at calming the mind, others for inducing clarity or insight. Some give rise to bliss, others to peace and equanimity.
In our practice of shamatha, we have several different types of meditation that we should keep in our toolbox and gain familiarity with.
Meditation with an Object
The Breath. The breath is probably the most common meditation technique. The mind and breath are intimately linked, so as we work with the breath we work on the mind. The technique is simple, simply observe the inhale and exhale of the breath. Some people focus on the feeling of the breath passing by the nostrils, others prefer to focus on the gentle rise and fall of the upper stomach as you inhale and exhale. Whatever method you prefer, simply connect with the inhale and exhale of the breath. It isn't necessary to count, just breathe naturally.
A thigle of light. A common technique within the Tibetan tradition is to focus on an internal drop or thigle of light. This thigle is often focused on within the heart chakra or some other chakra, and serves as a visualized support for your practice. Focus on a brilliant white drop of light in the center of your heart, then connect with the inhale and exhale of the breath. As you inhale, imagine that light becoming more brilliant, as you exhale imagine it becoming more stable. There are many alternative methods for working with thigles in meditation.
Vajra breathing. Similar to focusing on the breath, you can visualize yourself in the form of your yidam or as a clear body of light. As you inhale, recognize the resonance of the breath as OM. As the breath abides, recognize it as AH. As you exhale, recognize the resonance of the breath as HUNG. In this way we connect the breath with mantra. Initially this practice can be rather conceptual and you may find yourself reciting OM, AH, HUNG. As you gain more familiarity with the practice and the sound of mantra the words will fall away and you can simply observe the breath as inseparable from mantra.
Enhancement techniques. When you are drowsy or your meditation is dull, you can focus on a white thigle of light at your third eye. Alternatively, you can imagine the white thigle at your heart shooting up through your crown and extending further and further into the sky, almost like traveling up an elevator. When you are experiencing distraction or agitation, you can visualize a black heavy thigle in your navel, pulling you down into the ground like a heavy weight. Alternatively, you can imagine it shooting down into the ground, anchoring and grounding you. These enhancement techniques can be used initially to cultivate a calm, clear mind, or they can be used as remedial techniques to work with distraction and dullness during meditation.
There are many other forms of object based meditation, including practices like Guru Yoga, mantra meditation and other tantric practices. If you have instruction in those meditation techniques feel free to use them as you have been taught.
Meditation without an Object
Resting in the natural state. This type of meditation is unique to Mahamudra and Dzogchen. Simply relax the body, breath and mind. Don't worry about the past. Don't speculate about the future. Simply rest, without judging the present or cultivating expectations. Relax into the uncontrived natural state. In this meditation we want to recognize and rest in the nature of the mind, which is unceasing luminous emptiness. That can be difficult at first, as we learn to work with mind and its appearances. Any attempt to manipulate, correct, adjust or fix is mistaken. Simply relax in open presence.
Sitting in a comfortable meditative posture,
Our body is left open, relaxed.
The shoulders, neck and face are relaxed,
The eyes are left open, gently gazing into the space before oneself.
The breath is natural- gentle and uncontrived.
The senses are open, free from fixation,
Let whatever appears be as it is.
Don’t fixate- on feelings, thoughts, sights or sounds.
Just relax and settle, like waves on water.
Slowly, like mud settling out,
The mind will become calm and clear.
Rest in the natural state.
Any of these techniques can be used in our meditation. Become familiar with each of them. Develop your toolbox. Some you will naturally gravitate towards, others may be useful in certain situations.
In our practice of shamatha, we have several different types of meditation that we should keep in our toolbox and gain familiarity with.
Meditation with an Object
The Breath. The breath is probably the most common meditation technique. The mind and breath are intimately linked, so as we work with the breath we work on the mind. The technique is simple, simply observe the inhale and exhale of the breath. Some people focus on the feeling of the breath passing by the nostrils, others prefer to focus on the gentle rise and fall of the upper stomach as you inhale and exhale. Whatever method you prefer, simply connect with the inhale and exhale of the breath. It isn't necessary to count, just breathe naturally.
A thigle of light. A common technique within the Tibetan tradition is to focus on an internal drop or thigle of light. This thigle is often focused on within the heart chakra or some other chakra, and serves as a visualized support for your practice. Focus on a brilliant white drop of light in the center of your heart, then connect with the inhale and exhale of the breath. As you inhale, imagine that light becoming more brilliant, as you exhale imagine it becoming more stable. There are many alternative methods for working with thigles in meditation.
Vajra breathing. Similar to focusing on the breath, you can visualize yourself in the form of your yidam or as a clear body of light. As you inhale, recognize the resonance of the breath as OM. As the breath abides, recognize it as AH. As you exhale, recognize the resonance of the breath as HUNG. In this way we connect the breath with mantra. Initially this practice can be rather conceptual and you may find yourself reciting OM, AH, HUNG. As you gain more familiarity with the practice and the sound of mantra the words will fall away and you can simply observe the breath as inseparable from mantra.
Enhancement techniques. When you are drowsy or your meditation is dull, you can focus on a white thigle of light at your third eye. Alternatively, you can imagine the white thigle at your heart shooting up through your crown and extending further and further into the sky, almost like traveling up an elevator. When you are experiencing distraction or agitation, you can visualize a black heavy thigle in your navel, pulling you down into the ground like a heavy weight. Alternatively, you can imagine it shooting down into the ground, anchoring and grounding you. These enhancement techniques can be used initially to cultivate a calm, clear mind, or they can be used as remedial techniques to work with distraction and dullness during meditation.
There are many other forms of object based meditation, including practices like Guru Yoga, mantra meditation and other tantric practices. If you have instruction in those meditation techniques feel free to use them as you have been taught.
Meditation without an Object
Resting in the natural state. This type of meditation is unique to Mahamudra and Dzogchen. Simply relax the body, breath and mind. Don't worry about the past. Don't speculate about the future. Simply rest, without judging the present or cultivating expectations. Relax into the uncontrived natural state. In this meditation we want to recognize and rest in the nature of the mind, which is unceasing luminous emptiness. That can be difficult at first, as we learn to work with mind and its appearances. Any attempt to manipulate, correct, adjust or fix is mistaken. Simply relax in open presence.
Sitting in a comfortable meditative posture,
Our body is left open, relaxed.
The shoulders, neck and face are relaxed,
The eyes are left open, gently gazing into the space before oneself.
The breath is natural- gentle and uncontrived.
The senses are open, free from fixation,
Let whatever appears be as it is.
Don’t fixate- on feelings, thoughts, sights or sounds.
Just relax and settle, like waves on water.
Slowly, like mud settling out,
The mind will become calm and clear.
Rest in the natural state.
Any of these techniques can be used in our meditation. Become familiar with each of them. Develop your toolbox. Some you will naturally gravitate towards, others may be useful in certain situations.
Monday, September 11, 2017
A key distinction.
When we have arrived at the completely settled state, we can enjoy a degree of peace and clarity. We have found a place of rest and have attained an approximation of the result of practicing shamatha.
What distinguishes this completely settled state from the state of resting in equanimity?
Total pliancy of mind and body.
When we are resting in the completely settled state, there is a sense of being enough, but the movement of the mind stirs ever so gently and we end up cycling through various thoughts about the past, future or our present condition. There isn't that sense of deep inner wealth that continues to fuel our meditation.
Our mind and body also continue to act as problems for our meditation. We get physically and mentally tired, we experience soreness or pain, and we lose our focus. We fight what is coming up in our mind and body as we strive towards our goal of resting single-pointedly.
The state of resting in equanimity is effortless. We aren't involved with struggle or achievement. Our minds simply rest naturally, and we can enjoy a deep sense of well-being, clarity and freedom from the elaboration of thoughts. This inner joy and wealth fuels our meditation so that we can sustain it effortlessly for as long as we want.
The completely settled state is not far from resting in equanimity, but we have much more work to do.
What distinguishes this completely settled state from the state of resting in equanimity?
Total pliancy of mind and body.
When we are resting in the completely settled state, there is a sense of being enough, but the movement of the mind stirs ever so gently and we end up cycling through various thoughts about the past, future or our present condition. There isn't that sense of deep inner wealth that continues to fuel our meditation.
Our mind and body also continue to act as problems for our meditation. We get physically and mentally tired, we experience soreness or pain, and we lose our focus. We fight what is coming up in our mind and body as we strive towards our goal of resting single-pointedly.
The state of resting in equanimity is effortless. We aren't involved with struggle or achievement. Our minds simply rest naturally, and we can enjoy a deep sense of well-being, clarity and freedom from the elaboration of thoughts. This inner joy and wealth fuels our meditation so that we can sustain it effortlessly for as long as we want.
The completely settled state is not far from resting in equanimity, but we have much more work to do.
Friday, September 8, 2017
Movement within stillness.
When we first sit down to meditate, the first thing we experience is movement. Through continued effort and relying on proper meditation instruction, we can arrive at a place of stillness and peace.
When the mind is completely settled, a lot of the gross thoughts and emotions that might disturb our focus have settled down. We can direct our mind and rest simply in a state of calm clarity. Within this stillness, we discover another layer of movement. How we work with that movement determines our progress and the rest of the path ahead.
The nature of the mind is unceasing luminous emptiness. Being empty, it is groundless with nothing to find or hold onto. Being luminous it arises as the variety of thoughts, appearances, sounds and sensations without end.
If we cling to the appearances arising in our meditation, we get caught up in the cycle of distraction and agitation. If we learn to leave thoughts and appearances free in their own place, our focus does not wander and we sink deeper into a state of single-pointedness.
So much of the training is how we work with movement, how we resolve sights, sounds and appearances.
Go sit. Bring your mind to a place of rest. Notice the movement within stillness.
How do you work with it?
When the mind is completely settled, a lot of the gross thoughts and emotions that might disturb our focus have settled down. We can direct our mind and rest simply in a state of calm clarity. Within this stillness, we discover another layer of movement. How we work with that movement determines our progress and the rest of the path ahead.
The nature of the mind is unceasing luminous emptiness. Being empty, it is groundless with nothing to find or hold onto. Being luminous it arises as the variety of thoughts, appearances, sounds and sensations without end.
If we cling to the appearances arising in our meditation, we get caught up in the cycle of distraction and agitation. If we learn to leave thoughts and appearances free in their own place, our focus does not wander and we sink deeper into a state of single-pointedness.
So much of the training is how we work with movement, how we resolve sights, sounds and appearances.
Go sit. Bring your mind to a place of rest. Notice the movement within stillness.
How do you work with it?
Wednesday, September 6, 2017
Four ways of working with the mind.
As we are learning to bring the mind to rest, settling into a calm and clear mind, we will encounter four different ways of working with the mind.
First, we encounter involvement with effort.
When we first sit down to settle the mind, we encounter movement. Lots of movement. It is not easy to rest the mind, to focus it on our intended object. The first stages of bringing the mind to rest require effort. If we don't bring effort into our meditation, we simply rest in our monkey mind and that will not bring any result, at least not the result we are looking for. We need to apply effort to settle our mind and to continuously settle as we experience distractions.
Second, we encounter involvement with interruption.
We have started to settle the mind and prolong that experience. Then, we experience interruption in the form of thoughts, emotions and sensations that pull us away. Using mindfulness and vigilance, we recognize that we are distracted and come back to our object of meditation. Settle. Wander. Come back. Our practice is involved with interruption from the stages of continuously resettling the mind through the stage of completely calming the mind, as we continue to learn how to work with agitation and dullness.
Third, we encounter involvement without interruption.
Once you have gained agility working with agitation and dullness, you arrive at the stage of single-pointedness in which you are no longer affected by these waves of thoughts and emotions. There is still some subtle effort of mindfulness and vigilance at play here, but one does not fall out of meditation into states of distraction.
Fourth, we encounter effortless involvement.
Having settled the mind into a state of equanimity, you can effortlessly maintain the practice without the need for additional applications or remedies. Applying effort at this stage would be a fault, contriving something to be done. One simply rests in complete evenness. The mind abides in a state of limpid clarity, with no stirring or wavering.
First, we encounter involvement with effort.
When we first sit down to settle the mind, we encounter movement. Lots of movement. It is not easy to rest the mind, to focus it on our intended object. The first stages of bringing the mind to rest require effort. If we don't bring effort into our meditation, we simply rest in our monkey mind and that will not bring any result, at least not the result we are looking for. We need to apply effort to settle our mind and to continuously settle as we experience distractions.
Second, we encounter involvement with interruption.
We have started to settle the mind and prolong that experience. Then, we experience interruption in the form of thoughts, emotions and sensations that pull us away. Using mindfulness and vigilance, we recognize that we are distracted and come back to our object of meditation. Settle. Wander. Come back. Our practice is involved with interruption from the stages of continuously resettling the mind through the stage of completely calming the mind, as we continue to learn how to work with agitation and dullness.
Third, we encounter involvement without interruption.
Once you have gained agility working with agitation and dullness, you arrive at the stage of single-pointedness in which you are no longer affected by these waves of thoughts and emotions. There is still some subtle effort of mindfulness and vigilance at play here, but one does not fall out of meditation into states of distraction.
Fourth, we encounter effortless involvement.
Having settled the mind into a state of equanimity, you can effortlessly maintain the practice without the need for additional applications or remedies. Applying effort at this stage would be a fault, contriving something to be done. One simply rests in complete evenness. The mind abides in a state of limpid clarity, with no stirring or wavering.
Friday, September 1, 2017
Nine Ways of Resting the Mind
There are nine stages that we pass through when cultivating a calm, clear mind through the practice of shamatha, or calm abiding. These nine are:
1. Settling the Mind.
We focus the mind on some object, whether an outer form like the image of a Buddha or an inner object such as a drop of light or the breath. This might be only for a moment.
2. Continuous Settling.
We prolong our focus on our object of meditation. We maintain our mindfulness for another breath. We aren't distracted by the first thought that floats through our head. A small stream of the present opens up.
3. Continuously Resettling.
We become distracted, recognize it as such and come back to our object of meditation. Vigilant awareness recognizes that we have wavered, that our attention has strayed. Mindfulness brings us back to our object. We wander, we come back and resettle.
4. Completely Settled.
Our mind is settled and our focus doesn't waver as thoughts, emotions or sensations rise and fall. Our meditation is more calm and clear. A more refined and subtle mind is apparent, but we still experience agitation and dullness, distraction and heaviness.
Stages 5-7 address how we work with this agitation and dullness. The completely settled state isn't inert. It is vibrant, dynamic, full of movement. The radiance of the mind continues to unfold. How do we continue to work with that experience and go deeper?
5. Training the Mind.
As we rest in the completely settled mind, we may experience various degrees of heaviness or dullness. Our mind is calm, but there is no light. We lack the fuel, the enthusiasm or the inspiration to continue to progress in our meditation. Reflecting on the positive qualities of meditation, engaging in virtuous acts, cultivating devotion or reverence for your teacher, all of these can breath fresh air into your meditation.
6. Calming.
Resting in the completely settled mind, we may experience restlessness and agitation. Thoughts stir, memories unfold, emotions rise and fall. We should recognize the faults of distraction and pacify any resistance to developing our meditative absorption.
7. Completely calming.
Interruptions are few and far between. Little of what we experience pulls us away from our focus. Our minds are not as enraptured by good or bad feelings, thoughts are like small clouds that float through the sky or like water bubbles.
As we gain agility in resolving agitation and dullness in our meditation, we progress to the final stages of shamatha.
8. Single-pointedness.
Whereas once our meditation involved a lot of effort and struggle, now it is without interruption and stable. There is still some subtle effort at play in this stage, still some remedial work using various applications to resolve distraction.
9. Resting in equanimity.
Our minds rest naturally in evenness, without the effort of having to apply any remedies. The mind is calm and clear, like a candle flame unstirred by the breeze. One rests in the state of total mental and physical pliancy, endowed with well-being, clarity and the absence of concepts or mental stirring.
1. Settling the Mind.
We focus the mind on some object, whether an outer form like the image of a Buddha or an inner object such as a drop of light or the breath. This might be only for a moment.
2. Continuous Settling.
We prolong our focus on our object of meditation. We maintain our mindfulness for another breath. We aren't distracted by the first thought that floats through our head. A small stream of the present opens up.
3. Continuously Resettling.
We become distracted, recognize it as such and come back to our object of meditation. Vigilant awareness recognizes that we have wavered, that our attention has strayed. Mindfulness brings us back to our object. We wander, we come back and resettle.
4. Completely Settled.
Our mind is settled and our focus doesn't waver as thoughts, emotions or sensations rise and fall. Our meditation is more calm and clear. A more refined and subtle mind is apparent, but we still experience agitation and dullness, distraction and heaviness.
Stages 5-7 address how we work with this agitation and dullness. The completely settled state isn't inert. It is vibrant, dynamic, full of movement. The radiance of the mind continues to unfold. How do we continue to work with that experience and go deeper?
5. Training the Mind.
As we rest in the completely settled mind, we may experience various degrees of heaviness or dullness. Our mind is calm, but there is no light. We lack the fuel, the enthusiasm or the inspiration to continue to progress in our meditation. Reflecting on the positive qualities of meditation, engaging in virtuous acts, cultivating devotion or reverence for your teacher, all of these can breath fresh air into your meditation.
6. Calming.
Resting in the completely settled mind, we may experience restlessness and agitation. Thoughts stir, memories unfold, emotions rise and fall. We should recognize the faults of distraction and pacify any resistance to developing our meditative absorption.
7. Completely calming.
Interruptions are few and far between. Little of what we experience pulls us away from our focus. Our minds are not as enraptured by good or bad feelings, thoughts are like small clouds that float through the sky or like water bubbles.
As we gain agility in resolving agitation and dullness in our meditation, we progress to the final stages of shamatha.
8. Single-pointedness.
Whereas once our meditation involved a lot of effort and struggle, now it is without interruption and stable. There is still some subtle effort at play in this stage, still some remedial work using various applications to resolve distraction.
9. Resting in equanimity.
Our minds rest naturally in evenness, without the effort of having to apply any remedies. The mind is calm and clear, like a candle flame unstirred by the breeze. One rests in the state of total mental and physical pliancy, endowed with well-being, clarity and the absence of concepts or mental stirring.
Wednesday, August 30, 2017
Settling the Mind.
Take your seat. Meditate for ten minutes using any method that you are familiar with. You might focus on your breath, visualize an internal drop of light, focus on a mantra, or rest in the uncontrived natural state.
What is your experience? What do you notice? What are some of the challenges or problems that come up?
One of the first things you will probably notice is movement.
You experience thoughts racing, sensations coursing through your body- pain, itching, tightness. You notice all of this movement, which normally goes unseen and unrecognized.
Movement is the first experience of meditation. Now you know how stirred up you are. You may have a conceptual idea of resting the mind and what that should look and feel like, but when you sit what you actually experience is movement.
Which is good.
What we are experiencing is our own mind- complete with thoughts, emotions, sense perceptions, habits and memories. We are having a direct encounter with our crazy monkey mind.
At this point in your practice it is important to rely on study. What is meditation? What are methods for dealing with obstacles? Really investigate what is mind, what is the nature of mind? What is the basis for what we experience in meditation? Are the things we experience momentary and fleeting or do they have some real substance? Investigate cause and effect, look at where you are stuck or what you are holding onto. Dig deeper into your experience.
Don't beat yourself up. Don't make your practice into a big project. Learn to relax. Let go.
It is okay if it doesn't happen right away. It is important to develop the habit of settling and resting. Put your effort into showing up without expectation or judgment. Be present, be here. Even if the present is loud and unsettled, it is enough for now.
What is your experience? What do you notice? What are some of the challenges or problems that come up?
One of the first things you will probably notice is movement.
You experience thoughts racing, sensations coursing through your body- pain, itching, tightness. You notice all of this movement, which normally goes unseen and unrecognized.
Movement is the first experience of meditation. Now you know how stirred up you are. You may have a conceptual idea of resting the mind and what that should look and feel like, but when you sit what you actually experience is movement.
Which is good.
What we are experiencing is our own mind- complete with thoughts, emotions, sense perceptions, habits and memories. We are having a direct encounter with our crazy monkey mind.
At this point in your practice it is important to rely on study. What is meditation? What are methods for dealing with obstacles? Really investigate what is mind, what is the nature of mind? What is the basis for what we experience in meditation? Are the things we experience momentary and fleeting or do they have some real substance? Investigate cause and effect, look at where you are stuck or what you are holding onto. Dig deeper into your experience.
Don't beat yourself up. Don't make your practice into a big project. Learn to relax. Let go.
It is okay if it doesn't happen right away. It is important to develop the habit of settling and resting. Put your effort into showing up without expectation or judgment. Be present, be here. Even if the present is loud and unsettled, it is enough for now.
Wednesday, June 1, 2016
Metaphor for the nature of mind.
A glass of water.
What are the qualities of a glass of pure water?
Transparent, clear, refreshing, healthy, reflective surface.
The pure water represents the nature of our own mind, with its qualities of being pure, transparent, calm and clear. A state of natural peace and health. A pristine state of self-reflexive awareness. The Buddha referred to this as the tathagatagarbha, or buddha heart. The water represents our natural condition.
What happens if we put a handful of dirt in the water? Now what qualities do we notice? The glass is mucky, cloudy, obscured, disgusting, impure.
The dirt represents all of our thoughts, emotions, beliefs, habitual patterns and conditioning. We really identify with the dirt. Do we even notice the originally pure water?
How many of us are busy and have to stay on top of many responsibilities? Me too. Start stirring the glass.
Normally we spend most of our days stirring that glass up, cycling through various mental states and emotional responses. Our habits and actions keep churning up that dirt in the glass, the dirt swirling and obscuring the qualities of the water.
But what happens if we let the water rest. Just set it down and let it rest. At first it continues to swirl for a little bit, right? As we let it sit for five or ten minutes, naturally the dirt starts to settle. The natural qualities of the water reveal themselves without any effort.
The dirt doesn't go away. Actually the handful of dirt occupies very little of the glass once it settles out. In the beginning, the dirt occupies almost all of our identity, but once we learn to recognize our natural condition then we become less preoccupied with our own thoughts and feelings. They no longer overwhelm us, since we know how to work with them.
What this metaphor reveals to us is that we simply need to learn how to bring the mind to rest. As we learn to rest naturally, thoughts, sights and sounds settle into their own place.
Rest naturally and emotions and fears disappear revealing insight and clarity.
Rest naturally and our habits and karmic conditioning lose their impetus.
Rest naturally and the qualities of the nature of mind reveal themselves.
Rest naturally and our intrinsic buddhanature becomes evident.
Rest naturally, and there is nothing more to do.
What are the qualities of a glass of pure water?
Transparent, clear, refreshing, healthy, reflective surface.
The pure water represents the nature of our own mind, with its qualities of being pure, transparent, calm and clear. A state of natural peace and health. A pristine state of self-reflexive awareness. The Buddha referred to this as the tathagatagarbha, or buddha heart. The water represents our natural condition.
What happens if we put a handful of dirt in the water? Now what qualities do we notice? The glass is mucky, cloudy, obscured, disgusting, impure.
The dirt represents all of our thoughts, emotions, beliefs, habitual patterns and conditioning. We really identify with the dirt. Do we even notice the originally pure water?
How many of us are busy and have to stay on top of many responsibilities? Me too. Start stirring the glass.
Normally we spend most of our days stirring that glass up, cycling through various mental states and emotional responses. Our habits and actions keep churning up that dirt in the glass, the dirt swirling and obscuring the qualities of the water.
But what happens if we let the water rest. Just set it down and let it rest. At first it continues to swirl for a little bit, right? As we let it sit for five or ten minutes, naturally the dirt starts to settle. The natural qualities of the water reveal themselves without any effort.
The dirt doesn't go away. Actually the handful of dirt occupies very little of the glass once it settles out. In the beginning, the dirt occupies almost all of our identity, but once we learn to recognize our natural condition then we become less preoccupied with our own thoughts and feelings. They no longer overwhelm us, since we know how to work with them.
What this metaphor reveals to us is that we simply need to learn how to bring the mind to rest. As we learn to rest naturally, thoughts, sights and sounds settle into their own place.
Rest naturally and emotions and fears disappear revealing insight and clarity.
Rest naturally and our habits and karmic conditioning lose their impetus.
Rest naturally and the qualities of the nature of mind reveal themselves.
Rest naturally and our intrinsic buddhanature becomes evident.
Rest naturally, and there is nothing more to do.
Monday, May 4, 2015
Rest in movement.
I think we all have an impulse to see rest as state without movement. It's a gap in your day, a day off of work or a moment of connecting with the breath.
We see rest as stillness. Peace and quiet.
We struggle to reconcile movement with rest. When we are busy, we long for the moment when we are not. When we are at work, we long for the moment we are done. Movement becomes our adversary and our days are lost in spite of ourselves.
What if we learned to rest in the dance? What if we could rest with the dynamic display that manifests around us and through our day? What if movement didn't pull us away, but rather reinforced our awareness.
What if we no longer had to fight against 'busy', but took 'busy' along with us on the path of realization?
If we no longer had to divide our days between busy or restful, how would we live them?
We see rest as stillness. Peace and quiet.
We struggle to reconcile movement with rest. When we are busy, we long for the moment when we are not. When we are at work, we long for the moment we are done. Movement becomes our adversary and our days are lost in spite of ourselves.
What if we learned to rest in the dance? What if we could rest with the dynamic display that manifests around us and through our day? What if movement didn't pull us away, but rather reinforced our awareness.
What if we no longer had to fight against 'busy', but took 'busy' along with us on the path of realization?
If we no longer had to divide our days between busy or restful, how would we live them?
Monday, November 17, 2014
Turning pessimism into practice.
We all have moments of doubts and uncertainty. It is easy to be pessimistic today with the decline in community and social values, rampant political and religious misconduct, along with our materialistic culture that emphasizes name, fame and fortune. We could use pessimism to further isolate ourselves, to protect ourselves from vulnerability and to build up higher and higher walls of insulation.
Or we could bring our pessimism into our practice.
"I can't do this." Why not? Let's look deeper. Is it because you might fail or because you literally don't have the skills to do this? Is it possible but simply requires too much work that you cannot take up right now? What is it that you are getting stuck on?
"This isn't going to work." Maybe that is true. Maybe you are doing something that has never been done before and this might not work. That would be okay. Actually, that would be great. You would be pushing the envelope, testing your limits. If it has already worked for someone else, but you don't think it is going to work for you, why?
"I need a break." Okay, rest. But are you resting so you can stop, so you can turn around and go home? Are you resting because you are physically tired or is your mind picking limits for you?
Pessimism really gives us a chance to examine ourselves, to examine our limits and our fear. It can provide us with insight and understanding, while still entertaining doubt and uncertainty.
It is okay to have doubt and uncertainty, but use it for examination. Use it for insight on your path.
Or we could bring our pessimism into our practice.
"I can't do this." Why not? Let's look deeper. Is it because you might fail or because you literally don't have the skills to do this? Is it possible but simply requires too much work that you cannot take up right now? What is it that you are getting stuck on?
"This isn't going to work." Maybe that is true. Maybe you are doing something that has never been done before and this might not work. That would be okay. Actually, that would be great. You would be pushing the envelope, testing your limits. If it has already worked for someone else, but you don't think it is going to work for you, why?
"I need a break." Okay, rest. But are you resting so you can stop, so you can turn around and go home? Are you resting because you are physically tired or is your mind picking limits for you?
Pessimism really gives us a chance to examine ourselves, to examine our limits and our fear. It can provide us with insight and understanding, while still entertaining doubt and uncertainty.
It is okay to have doubt and uncertainty, but use it for examination. Use it for insight on your path.
Wednesday, September 10, 2014
Homage to the nature of mind.
དཔལ་ཀུན་ཏུ་བཟང་པོ་ལ་ཕྱག་འཚལ་ལོ།
གདོད་མའི་མགོན་པོ་ཡོན་ཏན་གང་ཆེན་མཚོ།
མཁྱེན་བརྩེའི་རང་བཞིན་གཏིང་མཐའ་དཔག་ཡས་ཤིང།
རྒྱལ་བ་རྒྱལ་སྲས་ཡིད་བཞིན་འབྱུང་བའི་གནས།
ཕན་བདེའི་སྤྲིན་ཕུང་འཕྲོ་ལ་ཕྱག་འཚལ་ལོ།
འོད་གསལ་ཆོས་སྐུ་དྲི་མེད་རྒྱལ་བའི་ཁམས།
མ་རིག་འཛིན་པས་སྲིད་པ་འདིར་འཁྱམས་ཏེ།
ལས་དང་ཉོན་མོངས་མྱང་མ་ཐང་དཀྱིལ་དུ།
དུབ་པའི་སེམས་ཉིད་དེ་རིང་ངལ་གསོ་བྱ།
NAMO
SHRI SAMANTABHADRA!
I
pay homage to the primordial Lord, an immense ocean of precious qualities,
Whose
depths of natural wisdom and compassion are beyond measure.
This
wish-fulfilling jewel of the Victorious One’s and their spiritual heirs,
Gives
rise to cumulus clouds of happiness and benefit for all.
The
luminous clarity of the stainless dharmakaya is our own buddhanature.
Through
fixation and not recognizing our own awareness, we wander in states of
becoming.
Exhausted
and wearied by karma and negative emotions,
Today,
may we find rest in the nature of mind.
~Longchen Rabjam
From the Semnyi Ngalso
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