Heartspace

7 mins read.

I think we could all do with some kind of conversation between our heart-mind and our thinky head.

rock in gardenI remember some years back already knowing exactly what to think and do, Dharma-wise, when undergoing a break up, and even clearly understanding that I was far better off without this person. My head knew all this very well. But still my heart would yearn for him.

The heart wants what the heart wants, so I realized I needed to change at a heart level. To meditate from a deeper level of awareness, if possible, so as to overcome the deluded habit of attachment and develop wisdom wishes at a more sustainable level.

I am sort of carrying on from this article, Aligning with reality.

Head vs heart

Do you ever feel there are two of you – the wise person who sits in meditation and understands what’s really going on, and the crazy monkey-mind person who goes about their busy day getting overwhelmed by everything, sucked into the vast panoply of appearances, unknowingly driven here and there by the invisible habits of countless spring flowerslives? “Deceived by grasping at things as they appear”, as it says in Essence of Vajrayana.

There can be a struggle between these inner and outer selves. After all, if there is a disconnect between our heart and our head, superficial determinations to change may be drowned out in our habit-driven distracted daily lives and personas. How long did this year’s New Year’s resolutions last, for example?! How long did this morning’s resolutions last in the hurly burly of the day?

One of my favorite quotes is in Meaningful to Behold:

You should not let your habits dominate your behavior or act as if you are sleepwalking.

We are currently controlled by our mental habits and past actions. Our habits are anchored in the mind, engrained by repetition, programming us to act and respond in certain ways, such as automatic irritation when we would much rather be patient, or automatic yearning when we would much rather be content. We probably all sense this, so what can we do about it?lotuses

Luckily, lots. There is extraordinary spiritual technology available to us.

The stillness within

Before we launch into contemplative stages of the path (Lamrim) meditations, we need to be sure we’re feeling it. Any of these 3 methods can help get us there.

  1. Breathing meditation

Even the simplest breathing meditation, designed to let go of scattered thoughts, brings our awareness inward. Eventually we learn to “Leave the object alone”, as my friend Gen Losang puts it.

We are a bit addicted to movement, our monkey mind jumping all over the place. All this going outwards to objects of distraction is dualistic conception – me over here, the world and all its stuff over there. It feels different already just to bring our awareness inwards to examine the mind — already we sense the space around our thoughts, how we are not our thoughts. It is very relaxing just to stay a bit stiller for a while.tree

The slightest experience of peace indicates that lasting peace is possible, so we identify with that. We can learn to live more and more in our heart, where we know and feel things most deeply, where true happiness is. We are connecting to our Buddha nature, which is in fact unfathomably profound, and we can sense that.

Never meditate in your head. You can’t anyway.

And at those times we can believe we are accessing a subtler or deeper level of mind because, even if we are not yet using it directly, we can still know this mind. It also really helps to recognize that our peaceful mind is mixed with the blessings of all enlightened beings, their minds, because for sure we’ll feel ourselves going deeper if we do that.

  1. Clarity of mind

An even more powerful method for dissolving away distractions and going deep is meditating on the clarity of the mindlake.JPG

  1. Absorption of cessation of gross conceptual thoughts

And then we also have this wonderful meditation on accessing our subtle mind by remaining “unmoving, with a mind as impassive as wood.”

owl blending in
Look closely 😉

This meditation on turning our mind to wood temporarily shuts down all the deluded habits of ignorance, attachment, and worry etc. going outwards. It stops the projector, so that we can meditate at a deeper level and so change at a deeper more sustainable level. We are using absorption of cessation to stop the projector of the gross mind, which is only projecting mental images that aren’t really out there.

It doesn’t seem to work to superimpose Lamrim thoughts on top of hallucinatory thoughts. We need to scrap this movie or dream altogether and start again. Every day, until it takes.

The heart wants what the heart wants

Since the heart wants what the heart wants, it is best to start each Lamrim meditation in the heart, identified with our boundless Buddha nature, ideally mixed inseparably with the blessings of our Spiritual Guide, Buddha. We can observe self-limiting habits and conditioning in the light and space of our own indestructible potential, letting them fade away like mist in sunshine.

Having dissolved away our gross over-thinky thoughts and ordinary conceptions, we can generate the new ideas and language of Lamrim, the new naming, labelling, and discrimination at a subtler level. This will then show up in our lives, as our lives. In the beginning was the word, and the word was made flesh, as my favorite line in the Bible would have it.lotuses 2

By the way, as mentioned in this article Start where you are, it is effective to tune into an example of whatever object it is you’re going to meditate on, eg, the love you already have inside you for a nephew or a pet. This is because we have the seeds for every single stage of the path, so we are watering these, rather than adding something that is not there.

So we do our Lamrim meditations in our heart, with a peaceful undistracted mind. On this basis we reinvent ourselves – having dissolved everything away into inner empty space, we now have a chance to start from scratch. This is because everything is empty and therefore entirely unfixed, including, and especially, ourselves.

Check out this excellent guest article, The Meditation Game Changer, for more on that.

New me

rock gardenMoreover, we need to identify deeply with these new understandings and determinations, believing “I am a being of boundless potential who has a precious human life,” to take the first Lamrim meditation as an example. This wisdom discrimination will bring about very different actions and results in our daily life, don’t you think?, than the deluded discrimination that we cannot change, “I am pathetic. I can’t help even the people I want to help, and my life is going nowhere.” We might feel guilty or doomed, like we’re a total loser who is wasting this precious opportunity …  instead of inspired, feeling that we are the luckiest person alive.

We don’t use the word “subconscious” in Buddhism, but, if we did, I think this would be what I’d be talking about, changing at a subtler level.

I like to practice Lamrim in this way, in the light of our boundless potential that is part and parcel of our increasingly blissful levels of mind. (You can learn all about how to identify and realize the three levels of mind in Mahamudra Tantra.)

This is part of the union of Sutra and Tantra that is the hallmark of the Kadampa tradition. We are basically going with the deepening heart bliss (taught in Tantra) on the tulipsone hand and the infinite possibilities of the wisdom realizing emptiness (taught in Sutra) on the other – thereby rebooting and completely transforming our reality from a samsara of suffering, ordinariness, and fixed existence into a Pure Land of bliss and the endless possibilities of emptiness.

As it says in Request to the Lord of all Lineages:

Through enjoying great bliss and the emptiness of all phenomena I have pacified all  ordinary appearances and conceptions,
And thus I have accomplished the real meaning of human life.

We are waking up so that we can wake everyone else up as well.

And, one last thing for Tantric practitioners …

In Highest Yoga Tantra completion stage, just so you know, we are aiming to get the energy winds from the left and right channels into the central channel for a completely orchidsblissful non-dual experience of the mind and its objects – that gap between them vanishes because it is an optical illusion of the ignorance that rides upon impure winds. With this manifest very subtle mind mounted on pure wisdom winds, we are finished with the powerlessness of confusion. An explanation of how to do this is given in The Oral Instructions of the Mahamudra.

Over to you. How do you keep your meditation determinations, or practical plans to apply the teachings, alive and well in your busy life? 

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Can I use sleep in my spiritual path?

A guest article by a modern Buddhist practitioner who works full time as a manager of software engineer teams.

5.5 mins read

Training in meditation while we sleep is one of the most important spiritual practices we can do.

Screen Shot 2018-09-18 at 11.36.55 AM.png

Our mind is a moment by moment continuum of consciousness, a bit like an internal Instagram newsfeed. If we fall asleep with a unpeaceful mind, then our newsfeed during sleep will reflect that. For example, we may have fitful sleep, bad dream appearances, or wake up at 3am unable to fall back asleep due to anxious thoughts.

The benefits of meditating while we sleep

If we take even a short amount of time each night before falling asleep to control our mind, then our mental newsfeed will reflect that. Our sleep will be deeper and more restorative, and we can have insightful dreams and make progress in our spiritual path.

Training in the yoga of sleep is a special method for increasing our mindfulness. Every night there are many appearances to our mind, such as our dreams and other subtle appearances. At the beginning of our training we lack subtle mindfulness, so we don’t remember any of these things. However, through increasing our subtle mindfulness, we will eventually be able to remember our dreams every night.

By learning to identify when we are dreaming we will be able to lucid dream and transform the dream experience into wisdom-based meditations. Have you ever wished to meet Buddha or your Spiritual Guide in person? Well, in your dream world, you have several opportunities to do this every night!

Once we develop subtle mindfulness, sleep is one of the quickest ways to gain spiritual realizations. Through training every night, eventually we will be able to use all our time asleep for training in deep meditation.

Sleeping our way to enlightenment

According to Kadampa Buddhism, training in the six stages of Mahamudra is one of the most direct paths to enlightenment; and the later stages of this practice occur during sleep. For an accomplished Mahamudra meditator, therefore, their main daily meditation session can take place while they are asleep.

Finding even twenty minutes a day to meditate can be challenging, so how incredible would it be if we could unlock hours of deep, uninterrupted meditation every night!

This practice makes the time we are asleep incredibly meaningful. If we can meditate through the sleep process, we will also be able meditate through the death process. This means that every night we will be creating the causes to take our spiritual practice with us into our next life. Through this we will be able to continue to practice day and night in life after life until we attain enlightenment.

The master of using sleep as a spiritual path

ShantidevaThe Buddhist master Shantideva is an inspiring example of a practitioner of the yoga of sleep.

While Shantideva was at Nalanda monastery he emphasized this practice. Inwardly he was making rapid spiritual development, but externally it looked as though he was sleeping continuously, except when he was eating or using the bathroom!, such that the other monks began sarcastically to refer to him as the “Three Realizations”.

Since the monks believed he had no meditative experience, they decided to expose him by setting up a huge public talk with him as the teacher.

Much to their astonishment he proceeded to deliver a discourse which, when written down, became known as Guide to the Bodhisattva’s Way of Life — an incredible set of instructions on the six perfections that has been part of the Kadampa tradition ever since. When he got to the final chapter, Shantideva floated up into space until he could no longer be seen — yet his voice could still be heard delivering crystal clear instructions on the ultimate nature of all things.

This story, told in Meaningful to Behold, illustrates the miraculous results of meditating while asleep, and is an example of how we can achieve incredible results if we practice guide-to-the-bodhisattvas-way-of-life_book_frnt_2018-02in the same way. To develop this ability, we should try to train every night, starting tonight. By building familiarity, we will be creating causes that will one day allow us to meditate throughout the entire night.

There are two key sleep practices to train in:

1. Concentrating on the clarity of our mind

Before dullness pulls us into sleep, we need to prepare our mind by focusing on an object of meditation. According to the Mahamudra instructions, our main object of focus while falling asleep is the clarity of our own mind.

In particular we focus on the clarity of our very subtle mind because our gross waking minds and subtle minds absorb and dissolve inward as we fall asleep. If we don’t yet have a clear experience of our very subtle mind, we can imagine or impute it within the clarity of our waking mind.

If we are new to this practice, we can spend the time before falling asleep trying to get a clear image of this object. As we gain familiarity we can hold this object for a minute, and gradually improve until we can hold it for five minutes. Once we are able to hold this object without forgetting it, we will be able to carry it into our sleep through the power of subtle mindfulness.

We may feel like we are in no position to do this anytime soon; but everything depends on familiarity. If we can gradually build up from zero minutes to one minute to five minutes, we will one day discover when we wake up that we haven’t Screen Shot 2018-09-18 at 11.44.03 AM.pngforgotten the clarity of our mind all night!

2. The determination to remember our meditation object

Setting the determination to remain mindful throughout the night is critical to the success of this practice.

We need to have a heartfelt wish to be able to carry our meditation object through the night without forgetting. Before focusing single pointed on the clarity of our mind, we can meditate briefly on the decision to keep this object in mind until we wake up. Then when we wake up we should immediately recall the object of meditation.

We will need patience in this practice because we are counteracting a deep habit of becoming mindless when we fall asleep. It is easy to become frustrated in the morning when we wake up and feel as if we haven’t improved at all. However, this discouragement will hold us back from gradually improving. Instead we can feel happy and rejoice to have created the causes to meditate while asleep.

If we identify with our spiritual potential, and keep the determination to improve our ability every night, we will gradually improve. As Geshe Kelsang says in Clear Light of Bliss:

If we practice continuously in this way, eventually, through the force of our concentration and determination, we will meet with success.

Please leave comments and questions for the guest author in the box below.

Getting perspective on hurt feelings

I’m sinking in the quicksand of my thought
And I ain’t got the power anymore. ~ Quicksand

As mentioned in the previous article, step one in transforming our mind — gaining power over our lives and destinies — is to start by focusing on the breath. One reason for this is that we are all breathing, whereas we’re not all necessarily experiencing universal love or an insight into the ultimate nature of reality. So the breath is the easiest object to find and serves the purpose of allowing us to gain some control over where we put our thoughts. Thmeditation and realityis way, they can no longer suck us down like quicksand.

Trust clarity

It’s worth noting too that a still body of water reflects everything very accurately — the trees and the birds for example – we can trust those reflections. But when water is churned up, everything is distorted and reflections become deceptive. Similarly, when the mind is quiet and settled, relatively free from strong delusions and distractions, it is not only naturally peaceful but naturally still and clear, and as a result it reflects reality far more accurately. This is unlike our delusions, which arise from inappropriate attention and distort and exaggerate like a storm ruffling a lake. With anger, for example, we effectively don’t know what is going on. Our delusions are never reliable — on the contrary, their job is to deceive us. That’s one reason why I like this Kadampa motto:

Always rely upon a happy mind alone.

Meditation is therefore not an escape from reality — it puts us far more in touch with the truth of what is going on inside, and by extension outside, in our lives.

Plenty more where that came from

So as soon as our mind quietens down and we get a mini-vacation from our delusions and distractions, we feel some peace within. It is really important to recognize that this peace is the seed of lasting happiness and freedom, that there is plenty more where that came from; and to identify with the sense of potentially boundless serenity inside, like an open endless sky, more than with the passing clouds.

IMG_6770I was watching the sky yesterday, on a sunny-cloudy Denver day here in Cheesman Park, and the dramatic clouds were making the sky even more beautiful in a way because I was feeling the space of the sky, the clarity that IS the sky. It is all pervasive, it is not in any conflict with the clouds, clouds have room to be, they come and go. They come from the clear light like all other cloud-like thoughts — the only difference is that they arise in dependence upon unrealistic or inappropriate attention and so their suggestions are not to be trusted. Stop identifying with them and the pain associated with them also goes, and we are no longer stuck. And then we realize we can transform them — for example, the pain of grief or disappointment can remind us of everyone’s pain, and become the object of our vast blissful compassion, metamorphosized.

In any event, as mentioned in this article, our thoughts and their appearances cannot be separated out from the clarity of the mind; they are aspects of that clarity. Change the mind, change everything.

Just a mortal with potential of a superman

We need to spark our clear light, the extraordinarily deep Buddha nature that we all share. Every being on this planet has this really quite incredible spiritual potential, and the soVajrayoginioner we can relate to it and identify with it, the sooner it will manifest and get strong. It is all waiting to come out, we don’t need to add anything. But for as long as we skid about on the surface of our minds, caught up in our “flavor of the day” reasons why we are unhappy, we are neglecting who we really are and what we are capable of, and we’ll not give ourselves any choice but to stay stuck in bad habits of suffering.

The key to letting go of unhappy thoughts is to stop identifying with them. And how do we do that? By identifying instead with our natural peace and potential. We need the kind of confidence knowing that we’ve really got it going on inside and no one can take it away from us. It’s ours. It’s the NATURE of our mind. If our mind doesn’t feel peaceful, it’s because uncontrolled thoughts are destroying that peace. But let them settle and we get a sense of the peace that is possible, and we can be happy with that, contented. 

There’s room in the sky

There is more than enough room in the sky for clouds — there is even room for rain, thunderstorms, snow, cyclones, hail the size of golf balls, every imaginable weather. No weather ever alters the fact that the sky is by nature clear, and that clarity can never be destroyed, only temporarily IMG_6676obscured. We tend to identify with our anger or worry or attachment as if it is everything, as if it is what is actually going on, as if it’s reality. “I’m angry and that person is horrific” or “I NEED her, she’s so cool, I’ll die without her!” – we are all wrapped up in it at the moment, but we can learn to recognize that the thoughts of anger or attachment are arising within spectacular boundless clarity. We can observe them and know they are not actually me. They are temporary fleeting clouds, but I am identified with clarity and peace. I don’t need to freak out here.

Instead of grasping at every fleeting thought as the be all and end all of everything, we get a taste for this boundless potential we have inside. This is me, this is my sky-like mind, and I want to be able to access this whenever I want.

If we get good at experiencing some peace and identifying with it, we start to have a lot of space in our minds and our lives; and then when unhappiness arises we are not so quick to think, “This is a total catastrophe, I need a bottle of sleeping pills.” We are not caught up in it, so we can let it go and/or transmute it.

What do we normally do?

I’m going to quote some bits from How to Solve our Human Problems in the next few articles, but treat yourself by reading the whole book if you can because it is so very practical and helpful:

Normally our need to escape from unpleasant feelings is so urgent that we do not give ourself the time to discover where these feelings actually come from.hallucinating

Geshe Kelsang gives some examples, such as someone we have helped responding with ingratitude, but I can think of countless occasions when we want to escape our feelings. Gazillion things hurt us at the moment, we are quite sensitive, our mind rather like an open wound, our uncontrolled thoughts like quicksand ready to swallow us whole. So what do we do?

These things hurt, and our instinctive reaction is to to try immediately to escape the painful feelings in our mind by becoming defensive, blaming the other person, retaliating, or simply hardening our heart.

“Our instinctive reaction” is I cannot handle this, I have to get rid of it, so we defend ourselves, our poor hurt sense of me. Have you noticed that we never let pain just float around in our mind, we always try and pin it down? There HAS to be a reason for the way I’m feeling and that reason is outside my mind somewhere. Even when there isn’t anything obviously wrong, we just woke up disgruntled for instance, we try and figure it out — “It has to be because of this, that, or the other!”

We have a well-worn habit of immediately casting around for something or someone else to blame. “I’m in a bad mood because of THIS situation”, and therefore I have to fix something out there. I was sitting here quite happily reading my book, you came into the room and made a face at me, I got upset, two plus two = five, it’s your fault. That’s the logic of the annoyed mind.

But could it simply be “I’m in a bad mood because I am in a bad mood”, and therefore need to let these thoughts go and practice love instead?

For example, on Tuesday we are upset with Jack, and on Wednesday it is Bob, and at the weekend it is Mary. Same old same old, just different packaging. The only reason there are upsetting people in our life is because of the unprocessed upset in our minds. If we try patience with Jack on Tuesday and get some result, then we can try it with Bob on Wednesday, and then with Mary at the weekend; and they can all become objects of love and patience. We become defensive, as Geshe-la says, blaming the object for our negative minds; but it is our irritated minds that are responsible for the irritating people. To someone whose mind is tamed, everyone is a friend.

Meanwhile, more coming up in the next article about accepting unhappiness without panicking.

Don’t leave me alone in here! ~ a Buddhist’s thoughts on Smartphone addiction

smartphone addictionSociety today could do with some meditation!

Science journal recently published a sobering study that has not surprisingly created a stir in the psychology and neuroscience communities. Get this:

“In 11 experiments involving more than 700 people, the majority of participants reported that they found it unpleasant to be alone in a room with their thoughts for just 6 to 15 minutes.”

6 to 15 minutes?! Apparently they reached for their Smartphones after only a couple of those minutes and, when these were denied them, they even administered themselves electric shocks — anything to stop themselves from being left alone with their own minds.

It’s true that people hate waiting in line, at airports, for friends, in traffic, in doctor’s offices, etc. What did we do in the old days, before we had our gadgets?

The study said people found it “unpleasant” because a lot of their thoughts were unpleasant or negative. There’s a lot of unprocessed sadness, loss, sorrow about. Louis CK does a very good riff on this in this video, worth a watch:

smartphone in carExtract: “Sometimes when things clear away and you’re not watching anything and you’re in your car and you start going, oh no, here it comes, that I’m alone, and it starts to visit on you, just this sadness,” he said. “And that’s why we text and drive.”

He describes sitting through his sadness one day, and coming out the other side actually happier, accompanied by a Bruce Springsteen song. Ironically, the day before seeing this video I was listening to “Philadelphia” and had a similar experience of a loss coming up and then subsiding, good old Bruce. You know how people say, “It’s okay to be sad”? There is truth in that. (As long as we are not identifying with the sadness, though – see below). If we let ourselves experience our thoughts, we see that they are not as scary as they seemed while they were still lurking in the shadows. The more we understand what our mind actually is — a clear formless awareness that is naturally peaceful — the more we realize that the passing shadows of clouds can in no way affect its spaciousness and natural freedom.

Give yourself a real break

In a readable commentary to the Science study called No Time to Think in the New York Times, Kate Murphy says:

“But you can’t solve or let go of problems if you don’t allow yourself time to think about them. It’s an imperative ignored by our culture, which values doing more than thinking and believes answers are in the palm of your hand rather than in your own head.”

happiness 2Life is full of loss for all of us. I once heard a Tibetan Lama say:

“Anyone who lives a long life has a sad story to tell.”

But the way to deal with sorrow is not just to pretend that these things aren’t happening, try to change channels, try to keep ourselves insanely busy. If we don’t allow ourselves to observe these sad thoughts, we are not going to take responsibility for them, nor discover that they are not in fact as frightening or harmful as we dread. We are not going to process them. We are not going to accept them, see them as just waves arising from the natural clarity and peace of our formless awareness. We are not going to be able to let them go, or transform them, or become happy. They are going to be recurrent thoughts. This distraction doesn’t work anyway – as one psychologist says:

“Suppressing negative feelings only gives them more power, leading to intrusive thoughts, which makes people get even busier to keep them at bay. The constant cognitive strain of evading emotions underlies a range of psychological troubles such as obsessive-compulsive disorder, anxiety, depression and panic attacks, not to mention a range of addictions. It is also associated with various somatic problems like eczema, irritable bowel syndrome, asthma, inflammation, impaired immunity and headaches.”

So in Buddhism, we do the exact opposite – we spend a lot of time with our thoughts, coming to know our own minds well through empirical observation so that we can transform them. We develop mindfulness, or presence of mind, to actually loosen our grip on the distractions and sorrowful thoughts as opposed to pushing them down like a jack in the box.

The patience of voluntarily enduring suffering jack in the box

Actual problems or suffering are the unpleasant thoughts or feelings in our own minds, nothing outside. When we think compassionate or wise thoughts, for example, about the things we perceive, we inhabit a different world – there is no world outside of our perception of it. To transcend suffering, to think differently, however, we first need to be able to accept these problems wholeheartedly without wishing that they were otherwise. Pushing them aside out of fear or denial, repressing or suppressing them, just makes us more deeply tormented and unhealthy, and can perpetuate a vicious downward spiral due to their inevitable, insistent recurrence.

In How to Solve our Human Problems, there is a really helpful section on this so-called “patience of voluntarily enduring suffering” (pages 42 onwards in my edition), and I really hope you get a chance to read all of it. Here is an extract:

“Normally our need to escape from unpleasant feelings is so urgent that we do not give ourself the time to discover where these feelings actually come from… In reality, the painful feelings that arise on such occasions are not intolerable. They are only feelings, a few moments of bad weather in the mind, with no power to cause us any lasting harm. There is no need to take them so seriously…. Just as there is room in the sky for a thunderstorm, so there is room in the vast space of our mind for a few painful feelings.”

Buddha said that the root cause of our mental pain is the two distorted ego-minds of self-grasping ignorance and self-cherishing. The article would also seem to suggest something along these lines:

“To get rid of the emotional static, experts advise not using first-person pronouns when thinking about troubling events in your life. Instead, use third-person pronouns or your own name when thinking about yourself. “If a friend comes to you with a problem it’s easy to coach them through it, but if the problem is happening to us we have real difficulty, in part because we have all these egocentric biases making it hard to reason rationally” said Dr. Kross of Michigan.”

As Geshe Kelsang succinctly puts it in a sentence that has helped thousands of people, including me:

“There is an enormous difference between the thoughts “I am feeling bad” and “Unpleasant feelings are arising in my mind.” ~ How to Solve our Human Problems

As soon as we stop identifying with our problems, “Oh woe is me!”, we can step back and look at them curiously, objectively even. We can practice transforming difficulties into interesting challenges, and experience the sweet taste of victory as the fear and sadness subside. Sometimes all in the time frame of one Bruce Springsteen song 🙂

And that’s not all …

The article also talks about empathy, or the growing lack of it in an over-stimulated society, when we don’t reflect on our own thoughts and feelings — for how then are we supposed to understand the experiences of others? In Buddhism, we use our own suffering to remind us 3d rendering of a water splash with ripple shaped as a heart.of the suffering of others so we can wish them to be free – this is compassion, vital for spiritual growth and happiness.

Also, there is no sorrow if we have not actually lost anything. If we go further and use our wisdom to understand how everything is simply the nature of our mind, all appearances and their minds arising and ceasing simultaneously from the same karmic seeds in the clarity of our root mind, like waves arising and falling in an ocean, we can relax deeply. There is nothing really out there to grasp at or to lose. Check out Joyful Path for more on this (p. 319-320).

So, next time we find ourselves alone, perhaps all of us could put down our Smartphones and look inside our own minds for entertainment instead. We and society might be a lot better off for it.

Over to you. I would love to hear your insights into this subject and any solutions!

How to meditate on the peaceful clarity of your own mind

In the last article on Buddha and the Brain, I quoted from Transform Your Life on how our body and mind are different entities. If this is true, it has huge implications on our lives: for one thing it allows for the continuum of past and future lives and karma. It also means that our mind has infinite potential for spiritual development, unlike our meaty body (including brain), which necessarily has a limited shelf life!

In the beautiful Buddhist Mahamudra teachings, we learn to actually meditate on the nature and function of our own mind, the formless continuum of our awareness. I was taught this meditation early on in my meditation life and it is popular amongst both old and new practitioners in the Kadampa Buddhist tradition. So I know from experience that even if you are new to meditation it is possible to get a feeling for the clarity of your own mind, which in turn will give you an experiential insight into what the mind is and how your thoughts and feelings arise.

This is useful because happiness and suffering both depend upon the mind, and so if we want to avoid suffering and find enduring happiness it makes sense to understand how the mind works and use that understanding to bring our mind under control. In this way we will improve the quality of our life, both now and in the future.

This meditation actually has infinite benefits – from calming our mind and helping us to dissolve away distractions, worry and delusions; to improving our concentration and mindfulness; to preparing us for a realization of the ultimate nature of things, their emptiness of existing from their own side; to increasing our bliss and the ability to realize directly our own very subtle mind; and, finally, to attaining actual enlightenment. As Buddha Shakyamuni said:

“If you realize your own mind you will become a Buddha; you should not seek Buddhahood elsewhere.”

I thought I would introduce this meditation practically and simply in the way that I have often done it with the hope that you’ll come to love it too, if you don’t already.

First a little background…

In Mahamudra Tantra Geshe Kelsang explains the location, nature and function of the mind so that we can meditate on these.

Our mind is principally located in the region of our heart channel wheel, or heart chakra. Its nature is clarity. This means that it is empty, like clear space, and that it is a formless continuum completely lacking shape and color, which possesses the actual power to perceive, understand and remember objects…The function of the mind is to perceive or cognize objects, to understand or impute objects.

The mind has the power to perceive objects. Geshe Kelsang has used “perceive” and “appear” interchangeably in many teachings, so the mind has the power to “appear” objects, or we can say to “project” them.

Nothing exists outside of our experience — to exist means to be known by mind. Mind’s function is to cognize. It knows, cognizes or apprehends the things it “appears”. (Our ignorance believes these objects are actually out there, like believing a movie is “out there” coming at our mind rather than the other way around). Everything is imputed by mind, even the mind itself.

In our meditation on the mind we stop the projector, so to speak, and let all these perceptions or appearances dissolve into the clarity of the mind. Its nature is still to appear or project/impute, but we’re looking at the mind itself now rather than the objects projected – this is also rather like looking in the mirror/reflector rather than at the reflections in the mirror.

The mind also has the power to create. Mind is the “creator of all” according to Buddha. This becomes clearer the more we understand how the world and its inhabitants are merely imputed by mind, and you can read more in Geshe Kelsang’s brilliant explanation in Mahamudra Tantra.

We meditate on our mind in the location of the heart chakra because that is where our root mind or very subtle mind is said to be “located”. This is because the inner energy winds that support or are associated with our very subtle mind are located here.

You can bear any of this in mind as you do the meditation, but do keep the meditation simple as in the guidelines below, especially if you are just starting out. In the meditation, we’ll dissolve all our thoughts away and meditate on the nature and function of the mind located at the heart.

There are lots of other ways to do this meditation too that you can find out from New Kadampa Tradition meditation teachers, including in Mahamudra Tantra pages 100ff. (Before you start, you might find it helpful to remind yourself of the instructions on seeking, finding, holding and remaining, including the advice on how to stay concentrated on your meditation object, outlined in How to soar in the space of meditation.)

You’ll need 15-30 minutes. I’ve left spaces where you can pause to follow the guidelines.

The meditation

Sit comfortably with a straight back, gently close your eyes, generate a loving motivation, and settle your mind with a few minutes breathing meditation. (There is a simple breathing meditation explained here.)

Once you have overcome strong distractions and your mind is relatively peaceful and stable, turn your attention from your breath to the continuous stream of feelings, thoughts, and images arising in your mind. Simply observe these, without trying to control or follow them.

Watch your thoughts arising and falling away. Watch your feelings and sensations arising and falling away. Whatever comes up in the present moment and then disappears, watch this without reacting or intruding, clinging or pushing away.

Now ask yourself where these thoughts are coming from and where they go to. What is the space between the end of one thought and the beginning of the next?

You’ll notice that your thoughts, images, sensations and so on all arise from a deep formless clarity, like empty space, and that they also subside back into it.

Notice the clarity out of which thoughts arise and to which they return, like focusing on a mirror rather than on what is reflected in the mirror.

Drop your awareness from your head to your heart chakra so that you are experiencing this clarity or bare awareness at the level of your heart in the center of your chest. Meditate on your mind’s nature and function as described in Mahamudra Tantra:

“Its nature is clarity. This means that it is empty, like clear space, and that it is a formless continuum completely lacking shape and color, which possesses the actual power to perceive, understand and remember objects. Its function is to perceive or cognize objects, to understand or to impute objects.”

The mind also creates our reality through imputation by conceptual thought.

Simply put, meditate on the clarity of your mind free from all physical properties. Within that space you can recognize that it is awareness with the power to appear objects and know them, and that it is the creator of reality.

You can imagine that your mind is like a boundless clear ocean without shape, color or form. Gradually sink your awareness into this infinite ocean-like root mind at your heart chakra, and merge with it entirely. Think that it is peaceful and blissful.

Abide in this blissful space-like clarity for as long as possible. Any thoughts that still arise are just like bubbles arising in an ocean — pay them no heed, and they will naturally dissolve back into the ocean from whence they came. They are just mind themselves and have nowhere else to go.

Thoughts disappear if you don’t think them.

(When a thought arises you can also ask yourself “What is the mind? Where is the mind?” and you’ll find yourself meditating on the clarity of the mind. Geshe Kelsang taught this method a few years ago. You can even start your whole meditation like this.)

Know that you can return to this space whenever you want to. Know that you can dissolve any thought away, however troublesome. It only has the energy you give to it.

Before you arise from meditation, think: “I’ll bring this peace, serenity and clarity back with me into my daily life.”

You can finish by dedicating the vast good karma you have just created to the happiness of all.

For more on this meditation, Mahamudra Tantra has it all. If you want to find out more about the mind and its functions as explained in Buddha’s teachings, Understanding the Mind is a great book for that.

If you have been doing this meditation for a while and have some extra tips and tricks, please do share them here with us.