How we relate to what is coming up in our experience determines whether or not it gives rise to wisdom.
If we are open and responsive, willing to sit with resistance and irritation, we have a chance of opening up to insight and clarity. Usually however as soon as we are faced with resistance and irritation we look to protect ourselves and close off any opportunity for harm and discomfort to enter, thus shutting any window for the light of wisdom to dawn.
If we approach our experience with indifference it produces an even more unsightly side effect. People who possess a mind of indifference actually think that they are quite wise and capable. Their nonchalantness and overall lack of concern is actually a subtle dullness that results from a nihilistic view (nihilism = nothing matters, who cares). The result is that they lack warmth, generosity, love and compassion. Their practice has stalled and any progress is halted.
But they think they are doing a really good job. And that is the danger.
They could continue on this path for years before their practice gets corrected. They could continue down the path of ego and ignorance, instead of the path of wisdom.
How do you relate to what is coming up in your life, right now?
Clarify your practice. Let your practice clarify you.
Wednesday, July 9, 2014
Tuesday, July 8, 2014
Songs of the Mahasiddhas
Join the Venerable Younge Khachab Rinpoche as he returns to Seattle
with teachings on the Songs of the Mahasiddhas. The Mahasiddhas were a diverse
group of practitioners who were practical, committed, creative and engaged with
their world. They shared their awakening through songs of realization and
instruction. Khachab Rinpoche will give an explanation of these instructions so
that we can follow the footsteps of
these great practitioners.
Register online at:
August 2 & 3,
2014
10-12pm and 2-5pm
515
N 64th St
Seattle, WA
Seattle, WA
(near
Greenlake)
$150 pre-registration
If you wish to
attend, but cannot afford the full amount, please contact us in advance to
discuss work study options
and what amount you can afford to pay. A limited
number of these partial scholarships will be awarded based on need.
Younge KhachabRinpoche VII is the Younge family
lineage holder and a true nonsectarian scholar and Dzogchen yogi. He is known for his
accessibility, youthful humor and brilliant
discourse.
For additional information or questions, please email siddhearta@gmail.com.
Monday, July 7, 2014
How long should I meditate?
One of the first questions people often ask when approaching the practice of meditation is "How long should I meditate?"
The Tibetan word thun (pronounced toon) means practice session, but it can also mean a prescribed dosage of medicine. When you think about taking medicine the context for how long you should meditate starts to make more sense.
A traditional thun is a three hour practice session. The Dalai Lama is quite well known for his daily practice, which consists of rising early and meditating for several hours before most of us even get out bed. Though we should aspire to such a practice, there are numerous variations available.
The short practice session. This is a session that lasts less than three hours. It could be 15 minutes or even an hour. I can tell you from my own experience and from numerous others that it really takes 15-20 minutes for real stability to develop, so at a minimum 20-30 minutes a day would be a good baseline practice while you build up the endurance to practice a traditional thun. Doing two sessions a day can help you add time on the cushion but also fit into a busier schedule more easily. You could call this your maintenance dose.
The day-long session. The day long session, or nyin thun, is an intensive bout of practice which allows for greater depth and a wider range of experience. A full day session consists of what is commonly called the four session yoga, traditionally from 5-8am, 9-12pm, 2-5pm and 6-9pm. That is a pretty intense day. Once you have a couple of these days under your belt they won't be as intimidating. This is kind of like a bolus dose, meant to quickly get you to a therapeutic level.
The practice intensive. The practice intensive, or sgrub mchod (pronounced drubchod) is any time period between one and seven days, typically two to three days is customary. These practice intensives usually have a strict schedule for each session of the day and are quite effective for developing greater depth and clarity than the shorter practice sessions. These sessions are kind of like receiving a high dose of a corticosteroid for a short period of time, very focused and specific.
The great accomplishment. The great accomplishment, or sgrub chen (pronounced drubchen) is a seven day practice intensive. These practices require a strong intention and dedication to carry you through. It is very common for people to experience a lot of resistance around day three and how they deal with that resistance determines the remainder of the practice. Day three can often mark a breakthrough or a breakdown. Having completed a drubchen it is much more natural to try to continue your daily practice in the traditional thun format, since you are no longer limited by the conceptual apprehension of sitting for three hours a day (because you just sat for 12 hours each day the past week). These sessions are similar to receiving a course of antibiotics to rid yourself of infection.
Once you get past the drubchen, there are longer length retreats that you can pursue. Traditional time frames include a one (lunar) month, a three month, yearlong and a three year and three month retreat. Each of those would continue with the standard four session yoga format, with guidance and instruction required prior to entry.
All of these are for the purpose of transforming your mind. Any of them will do that, but probably the most beneficial and the one that provides the most return is your daily practice. Build a strong daily practice and fit in the short bursts of intensity over time.
The Tibetan word thun (pronounced toon) means practice session, but it can also mean a prescribed dosage of medicine. When you think about taking medicine the context for how long you should meditate starts to make more sense.
A traditional thun is a three hour practice session. The Dalai Lama is quite well known for his daily practice, which consists of rising early and meditating for several hours before most of us even get out bed. Though we should aspire to such a practice, there are numerous variations available.
The short practice session. This is a session that lasts less than three hours. It could be 15 minutes or even an hour. I can tell you from my own experience and from numerous others that it really takes 15-20 minutes for real stability to develop, so at a minimum 20-30 minutes a day would be a good baseline practice while you build up the endurance to practice a traditional thun. Doing two sessions a day can help you add time on the cushion but also fit into a busier schedule more easily. You could call this your maintenance dose.
The day-long session. The day long session, or nyin thun, is an intensive bout of practice which allows for greater depth and a wider range of experience. A full day session consists of what is commonly called the four session yoga, traditionally from 5-8am, 9-12pm, 2-5pm and 6-9pm. That is a pretty intense day. Once you have a couple of these days under your belt they won't be as intimidating. This is kind of like a bolus dose, meant to quickly get you to a therapeutic level.
The practice intensive. The practice intensive, or sgrub mchod (pronounced drubchod) is any time period between one and seven days, typically two to three days is customary. These practice intensives usually have a strict schedule for each session of the day and are quite effective for developing greater depth and clarity than the shorter practice sessions. These sessions are kind of like receiving a high dose of a corticosteroid for a short period of time, very focused and specific.
The great accomplishment. The great accomplishment, or sgrub chen (pronounced drubchen) is a seven day practice intensive. These practices require a strong intention and dedication to carry you through. It is very common for people to experience a lot of resistance around day three and how they deal with that resistance determines the remainder of the practice. Day three can often mark a breakthrough or a breakdown. Having completed a drubchen it is much more natural to try to continue your daily practice in the traditional thun format, since you are no longer limited by the conceptual apprehension of sitting for three hours a day (because you just sat for 12 hours each day the past week). These sessions are similar to receiving a course of antibiotics to rid yourself of infection.
Once you get past the drubchen, there are longer length retreats that you can pursue. Traditional time frames include a one (lunar) month, a three month, yearlong and a three year and three month retreat. Each of those would continue with the standard four session yoga format, with guidance and instruction required prior to entry.
All of these are for the purpose of transforming your mind. Any of them will do that, but probably the most beneficial and the one that provides the most return is your daily practice. Build a strong daily practice and fit in the short bursts of intensity over time.
Thursday, July 3, 2014
Breakthrough
The reason that it is hard to assimilate your practice with the entirety of your life is that there is no manual.
Monks had a manual. We will plug you into the monastery for your
education and training, send you off on a three year retreat and you come out a Lama. Rank high in your class and we
will give you some extra titles. A
recognized reincarnate master? We’ll put
you on the fast track from the beginning.
Go through this process and you
are considered worthy of enlightenment, qualified to share your wisdom and
compassion with others.
You, not so lucky.
You don’t have a manual and
everything seems to suggest that it's not in the cards for you.
Artist? In your dreams.
Builder? Your kidding right?
Doctor? You wish.
Entrepreneur? Sorry, can't win this project.
Graphic Designer? Yeah right.
Homeless? Not a chance.
Paralegal? Too bad.
Physicist? Afraid not.
Teacher? Get real.
Need we even mention those who are sick and suffering?
Do you really think this is
the case?
The great mahasiddhas of the past didn’t think so. They rejected the notion that liberation was only for a chosen few, that your circumstances restricted your practice. Their ordinary life was the foundation and principle nourishment for their realization. They were practical, committed, creative and engaged with their world.
The great mahasiddhas of the past didn’t think so. They rejected the notion that liberation was only for a chosen few, that your circumstances restricted your practice. Their ordinary life was the foundation and principle nourishment for their realization. They were practical, committed, creative and engaged with their world.
I challenge you to follow in their footsteps.
We are all waiting for you to
unlock the wisdom of your life and situation, to prove that it can be
done.
What would your life look
like if this were possible? What would
our communities look like?
Tuesday, July 1, 2014
The difficult part.
The difficult part of having a spiritual practice is not the practice itself; that is a joy and a blessing. The hard part is figuring out how to included everything else, how to integrate the practice with the rest of your life.
The hard part is not trying to exclude resistance, problems, pain and defeat from your practice.
In order to overcome the hard part, you need an example; fortunately or unfortunately, you need to be that example. To be the example, you'll need a strong practice; one that allows you to bring all negative situations and problems onto your path.
To be the example, you will need to master your practice.
The hard part is not trying to exclude resistance, problems, pain and defeat from your practice.
In order to overcome the hard part, you need an example; fortunately or unfortunately, you need to be that example. To be the example, you'll need a strong practice; one that allows you to bring all negative situations and problems onto your path.
To be the example, you will need to master your practice.
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