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Clarify your practice. Let your practice clarify you.
Showing posts with label shamatha. Show all posts
Showing posts with label shamatha. Show all posts
Friday, November 1, 2019
November Meditation Workshop
Wednesday, November 1, 2017
Training the Mind.
The fifth stage of the nine ways of resting the mind is called training the mind. When we have arrived at the completely settled state, our mindfulness can hold our object of meditation continuously without being distracted. We still notice thoughts, sounds and sensations arising in our peripheral awareness, but those appearances aren't strong enough to distract us from our focus.
In the fifth stage, we are primarily focused on overcoming subtle dullness in our meditation. As we are resting in the completely settled state, one of the errors that we can make is that we fall into a state of dullness or numbness. We might be focused on our object, but we've sunk into a mental state that is narrow and without clarity. We are focused on our object, but not really. There might even be the comfort and pleasure of a cozy, peaceful meditative state. We should recognize this error and try to prevent it.
The main goal of this state is to prevent that subtle dullness from overtaking our meditation. The way that we do this is to maintain and strengthen our vigilant awareness. As subtle dullness starts to set in, vigilance starts to collapse and weaken. Our alert awareness starts to shrink, to close in on itself. Everything starts to collapse onto our object of meditation, and we lose the vibrancy and alertness of vigilant awareness. We might maintain our attention on our object for a bit, but eventually this subtle dullness gives way to gross dullness or even sleep.
If we can catch vigilant awareness as it starts to weaken, we can make a correction and increase the intensity or the scope of awareness. We can expand our peripheral awareness, exert a little effort to make it more clear.
As we train our mind, we can eventually notice when subtle dullness is starting to creep in and make the necessary corrections to prevent it from arising at all. When we have eliminated subtle dullness, we move a little closer to resting in the single-pointed state.
In the fifth stage, we are primarily focused on overcoming subtle dullness in our meditation. As we are resting in the completely settled state, one of the errors that we can make is that we fall into a state of dullness or numbness. We might be focused on our object, but we've sunk into a mental state that is narrow and without clarity. We are focused on our object, but not really. There might even be the comfort and pleasure of a cozy, peaceful meditative state. We should recognize this error and try to prevent it.
The main goal of this state is to prevent that subtle dullness from overtaking our meditation. The way that we do this is to maintain and strengthen our vigilant awareness. As subtle dullness starts to set in, vigilance starts to collapse and weaken. Our alert awareness starts to shrink, to close in on itself. Everything starts to collapse onto our object of meditation, and we lose the vibrancy and alertness of vigilant awareness. We might maintain our attention on our object for a bit, but eventually this subtle dullness gives way to gross dullness or even sleep.
If we can catch vigilant awareness as it starts to weaken, we can make a correction and increase the intensity or the scope of awareness. We can expand our peripheral awareness, exert a little effort to make it more clear.
As we train our mind, we can eventually notice when subtle dullness is starting to creep in and make the necessary corrections to prevent it from arising at all. When we have eliminated subtle dullness, we move a little closer to resting in the single-pointed state.
Thursday, October 26, 2017
Shamatha and vipasyana.
ཞི་གནས་
Tibetan: zhi-nay
English: calm abiding, peacefully resting, resting in serenity
ལྷག་མཐོང་
Tibetan: lha-thong
English: penetrative insight, clear seeing, higher perception
Meditation is the science of training the mind. It is a vehicle for awakening to our own true nature and the nature of reality. What we often call meditation can be categorized as two types of meditation, shamatha and vipasyana. Shamatha, or calm abiding, is the practice of bringing the mind to rest. The practice of shamatha involves choosing an intentional focus, whether it be the breath, an object, or even resting in the nature of mind.
The goal of the practice of shamatha is to cultivate an effortless, joyful, and peaceful equanimity that is accompanied by a very powerful and sharp mindfulness. When this mind that is resting in shamatha is combined with the practice of vipasyana, it can give rise to very clear and profound insights; insights into our own mind and the nature of the world in which we live.
We are all familiar with brief flashes of insight. We may be moving throughout our day and suddenly, catch a moment of clarity. These moments come and go, and they can fuel our well-being, joy and creativity. While we may have these insights frequently, they are often not transformative. The transformational power of the higher insights into the true nature of the mind and the nature of reality only occur when the mind is resting in shamatha.
The union of shamatha and vipasyana give rise to moments of awakening, as well as the final awakening to our true nature. These moments of awakening and higher perception are unpredictable and depend on certain conditions and the depth of your practice. The way that you can impact your chances of gaining these higher insights is to practice more.
Sit. Train your mind. Develop familiarity with bringing the mind to rest. Familiarize yourself with the stages of bringing the mind to rest, so that you can continuously and regularly rest in shamatha- a powerful mind that is joyful, effortlessly resting in peaceful equanimity. From this place of calm abiding, we can direct our discerning awareness to questions that explore the mind, our experience and the world around us.
Tibetan: zhi-nay
English: calm abiding, peacefully resting, resting in serenity
ལྷག་མཐོང་
Tibetan: lha-thong
English: penetrative insight, clear seeing, higher perception
Meditation is the science of training the mind. It is a vehicle for awakening to our own true nature and the nature of reality. What we often call meditation can be categorized as two types of meditation, shamatha and vipasyana. Shamatha, or calm abiding, is the practice of bringing the mind to rest. The practice of shamatha involves choosing an intentional focus, whether it be the breath, an object, or even resting in the nature of mind.
The goal of the practice of shamatha is to cultivate an effortless, joyful, and peaceful equanimity that is accompanied by a very powerful and sharp mindfulness. When this mind that is resting in shamatha is combined with the practice of vipasyana, it can give rise to very clear and profound insights; insights into our own mind and the nature of the world in which we live.
We are all familiar with brief flashes of insight. We may be moving throughout our day and suddenly, catch a moment of clarity. These moments come and go, and they can fuel our well-being, joy and creativity. While we may have these insights frequently, they are often not transformative. The transformational power of the higher insights into the true nature of the mind and the nature of reality only occur when the mind is resting in shamatha.
The union of shamatha and vipasyana give rise to moments of awakening, as well as the final awakening to our true nature. These moments of awakening and higher perception are unpredictable and depend on certain conditions and the depth of your practice. The way that you can impact your chances of gaining these higher insights is to practice more.
Sit. Train your mind. Develop familiarity with bringing the mind to rest. Familiarize yourself with the stages of bringing the mind to rest, so that you can continuously and regularly rest in shamatha- a powerful mind that is joyful, effortlessly resting in peaceful equanimity. From this place of calm abiding, we can direct our discerning awareness to questions that explore the mind, our experience and the world around us.
Wednesday, September 13, 2017
Metaphors for the progression of your practice.
The process of developing our shamatha practice of calm abiding develops through five stages of experience. This progression of experience can be described through five metaphors.
Waterfall. The first experience of shamatha is movement. When we sit down the first thing we discover is that our thoughts, feelings and sensations are raging like water cascading down a steep cliff. This is the first experience which is like a waterfall.
Torrent in a deep ravine. The second experience is attainment. Our mind, which was once cascading and all over the place is being channeled and brought to focus. We discover in the stages of settling the mind and continuously settling that the mind is incredibly powerful and provides a lot of resistance to being directed towards our object of meditation. Effort is required to keep bringing the mind back to its focus. This is the second experience which is like a torrent in a deep ravine.
Meandering river. The third experience of shamatha is familiarization. The raging waters of our mind have calmed considerable, and we have discovered a gently flowing current. Within this river of meditation, we still experience the currents of agitation and dullness pulling us away from our focus, but we are able to come back and rest much more easily. This third experience which is like a meandering river is like the stages of completely settled mind and the subsequent stages of training and calming the mind as we continue to work with the movement of the mind.
Ocean free of waves. The fourth experience is stability. The waters of our mind have merged with the great ocean which is free from waves. This is the fourth experience of resting in single-pointedness in which the mind does not waver, like an ocean free of waves.
A candle flame unstirred by any breeze. The fifth experience of shamatha is consummation. This is the stage of resting in equanimity in which the mind rests naturally in a state of limpid clarity, like a candle that is unstirred by any breeze. It is the state free from effort in which we experience the total pliancy of mind and body.
These five metaphors describe the progression that takes place in your meditation as you deepen your practice of shamatha. You can further understand and appreciate these experiences by contemplating the four ways of working with the mind and the eight remedial techniques that eliminate the five flaws of meditation.
Waterfall. The first experience of shamatha is movement. When we sit down the first thing we discover is that our thoughts, feelings and sensations are raging like water cascading down a steep cliff. This is the first experience which is like a waterfall.
Torrent in a deep ravine. The second experience is attainment. Our mind, which was once cascading and all over the place is being channeled and brought to focus. We discover in the stages of settling the mind and continuously settling that the mind is incredibly powerful and provides a lot of resistance to being directed towards our object of meditation. Effort is required to keep bringing the mind back to its focus. This is the second experience which is like a torrent in a deep ravine.
Meandering river. The third experience of shamatha is familiarization. The raging waters of our mind have calmed considerable, and we have discovered a gently flowing current. Within this river of meditation, we still experience the currents of agitation and dullness pulling us away from our focus, but we are able to come back and rest much more easily. This third experience which is like a meandering river is like the stages of completely settled mind and the subsequent stages of training and calming the mind as we continue to work with the movement of the mind.
Ocean free of waves. The fourth experience is stability. The waters of our mind have merged with the great ocean which is free from waves. This is the fourth experience of resting in single-pointedness in which the mind does not waver, like an ocean free of waves.
A candle flame unstirred by any breeze. The fifth experience of shamatha is consummation. This is the stage of resting in equanimity in which the mind rests naturally in a state of limpid clarity, like a candle that is unstirred by any breeze. It is the state free from effort in which we experience the total pliancy of mind and body.
These five metaphors describe the progression that takes place in your meditation as you deepen your practice of shamatha. You can further understand and appreciate these experiences by contemplating the four ways of working with the mind and the eight remedial techniques that eliminate the five flaws of meditation.
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.
Monday, September 4, 2017
Six Forces.
The practice of shamatha or calm abiding develops on the basis of the six powers or forces. Without relying on these six forces, we will struggle to give rise to a calm and clear mind, much less to rest in a place of comfort and ease.
The first force is listening and studying the teachings. If we do not study or listen to teachings, we will not know what we should focus on in our meditation. The teachings are meant to show us the path. Knowing the path, we can choose to follow it. The first power ensures the first step of settling the mind.
The second force is reflecting and contemplating what you have learned. It is not enough to read numerous texts and acquire knowledge. We need to apply that knowledge to our own experience. Reflection and contemplation enable us to continously settle the mind.
The third force is mindfulness. Mindfulness brings us back. It is like a rope, we may wander off for a bit, but eventually the rope draws taunt and brings us back. We get distracted again and again in meditation, mindfulness is the process of coming back. With mindfulness, we accomplish the stages of continuously resettling and completely settled mind.
The fourth force is vigilance. Vigilance keeps a careful watch. It is the guard in the watchtower at night. Vigilance sees the faults of agitation and dullness. With vigilance we can ensure that we progress through the stages of training and calming the mind.
The fifth force is diligence. Diligence is the continued effort of overcoming the challenges and problems that arise in meditation. Diligence ensures that we move through the stages of complete calming and single-pointedness until all distractions and hindrances are eliminated.
The sixth force is complete familiarity. There is no more wandering, no more distraction. The mind rests in equanimity. The ocean is no longer stirred by waves of thoughts or emotions. It is lucid, calm and clear.
Relying on these six forces, we can give rise to a mind that is calm and clear. We can bring the mind to rest.
The first force is listening and studying the teachings. If we do not study or listen to teachings, we will not know what we should focus on in our meditation. The teachings are meant to show us the path. Knowing the path, we can choose to follow it. The first power ensures the first step of settling the mind.
The second force is reflecting and contemplating what you have learned. It is not enough to read numerous texts and acquire knowledge. We need to apply that knowledge to our own experience. Reflection and contemplation enable us to continously settle the mind.
The third force is mindfulness. Mindfulness brings us back. It is like a rope, we may wander off for a bit, but eventually the rope draws taunt and brings us back. We get distracted again and again in meditation, mindfulness is the process of coming back. With mindfulness, we accomplish the stages of continuously resettling and completely settled mind.
The fourth force is vigilance. Vigilance keeps a careful watch. It is the guard in the watchtower at night. Vigilance sees the faults of agitation and dullness. With vigilance we can ensure that we progress through the stages of training and calming the mind.
The fifth force is diligence. Diligence is the continued effort of overcoming the challenges and problems that arise in meditation. Diligence ensures that we move through the stages of complete calming and single-pointedness until all distractions and hindrances are eliminated.
The sixth force is complete familiarity. There is no more wandering, no more distraction. The mind rests in equanimity. The ocean is no longer stirred by waves of thoughts or emotions. It is lucid, calm and clear.
Relying on these six forces, we can give rise to a mind that is calm and clear. We can bring the mind to rest.
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, December 2, 2015
5 faults to developing a stable practice.
There are five faults to developing a stable meditation practice.
1. Indolence
2. Forgetfulness
3. Agitation and Dullness
4. Inaction
5. Over-exertion
Indolence prevents you from actually starting. You may want to start, you may have the idea of what you would like your practice to look like, but you don't actually follow through.
Forgetfulness happens when you actually take your seat, but don't remember what you are supposed to do. You forget the instructions. You aren't prepared, so you quit.
Agitation and Dullness occur when you are actually doing the practice. You are engaged, but now you are experiencing all of this inner turmoil. You either have all of these thoughts and emotions that are stirring like crazy, or you experience a heavy dullness and mental laxity. You swing between these two states throughout your practice.
Inaction occurs when you notice this resistance popping up in your practice and you do nothing about it. There is a thread of indifference in your practice. As that thread builds on itself it creates a web in which we are caught up in not caring enough to remedy the situation. We don't care to act and this continually drags on our practice.
Over-exertion occurs when we are doing the practice correctly, we are fully engaged, alert, responsive. But we can't stay there. We ask what's next? What else? We stray from the object of our practice into elaboration. Unable to maintain a state of equalness, we continue to stir up more and more waves.
1. Indolence
2. Forgetfulness
3. Agitation and Dullness
4. Inaction
5. Over-exertion
Indolence prevents you from actually starting. You may want to start, you may have the idea of what you would like your practice to look like, but you don't actually follow through.
Forgetfulness happens when you actually take your seat, but don't remember what you are supposed to do. You forget the instructions. You aren't prepared, so you quit.
Agitation and Dullness occur when you are actually doing the practice. You are engaged, but now you are experiencing all of this inner turmoil. You either have all of these thoughts and emotions that are stirring like crazy, or you experience a heavy dullness and mental laxity. You swing between these two states throughout your practice.
Inaction occurs when you notice this resistance popping up in your practice and you do nothing about it. There is a thread of indifference in your practice. As that thread builds on itself it creates a web in which we are caught up in not caring enough to remedy the situation. We don't care to act and this continually drags on our practice.
Over-exertion occurs when we are doing the practice correctly, we are fully engaged, alert, responsive. But we can't stay there. We ask what's next? What else? We stray from the object of our practice into elaboration. Unable to maintain a state of equalness, we continue to stir up more and more waves.
Wednesday, May 27, 2015
Seattle Meditation Workshop
Meditation Workshop
Join us for a practice intensive. Receive meditation instruction, ask questions,
engage in discussion with other practitioners. Clarify your practice.
Come sit with us.
Sunday June 7, 2015
10am-12pm
1716 NW Market St
Seattle, WA 98107
Suggested donation $10
Please contact for more information.
Contact Greg Patenaude at siddhearta@gmail.com for more details.
Wednesday, March 5, 2014
The Mark.
How do you know if you have hit your mark? How do you experience error and obscuration and know them to be so?
A marksman has a great advantage, they know what they are aiming for and when they have hit it.
So what are you aiming for?
Stability. Peace of mind. A clear and calm mind.
The Tibetan syllable Ah represents your uncontrived, natural state. It is unborn and unceasing, the true nature of your own mind. To recognize it and abide in it is the basis of the path. If you do not recognize it, then you are always falling to extremes and missing your mark.
Persevere in your practice. Gain mastery and proficiency.
Lastly, if this is your bullseye, even if you miss your mark, what joy!
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