Fall 2013 Shamatha and the Bodhisattva Way of Life

Follwing the silent meditation, Alan gets to a few remaining questions, including one about his experience with Shambala and Kalachakra. A fascinating discussion and series of stories follows. Meditation starts at: 0:05

Before the silent meditation, Alan mentions a few points about Bodichitta. After the silent meditation, we go back to the last few aphorisms of the Lo-Jong. We finish the Seven Point Mind Training with a quote from Dilgo Khyentse Rinpoche... and then go back to the very first aphorism of the Lo-Jong: the preliminaries. Meditation starts at: 03:21 (silent, not recorded)

Before the session's meditation, Alan raises the issue of retreat and expedition for after the retreat is over. After the meditation, there are a few questions about the relevance of doing short-term retreats in Dzogchen/Mahamudra/Vajrayana; is it worthwhile to chase after lamas, teachings and empowerments? How to live in the modern world after a long term retreat? Meditation starts at: 22:48 (silent, not recorded)

Meditation front loading: The porousness of the mind. It is possible that influences can go both into and out from the mind. Like when praying to your guru and getting a response. Does the response come from the guru or from a deeper aspect of your own mind? All that matters is that the advice is taking you further along the path. So in practice of tong len, using the power of the mind, it is possible that we are providing genuine relief from suffering. Post meditation: Covering the following aphorisms in the seven point mind training text. Cultivate three things without letting them deteriorate. Maintain three things inseparably. Meditate constantly on the distinctive ones. Do not depend on other factors. Now practice what is important. Alan also answers questions on why tulkus still require training in this life, the karmic responsibility of mental afflictions and if Shamatha is required for higher realisations. Meditation starts at: 11:30 (silent, not recorded)

Silent session, followed by one question regarding the origin of people within a lucid dream. They all stem from the substrate consciousness. Even when lucid, they are not puppets on your string. As the relative dharmadhatu has no clear boundaries, it is porous so it is possible for a visitation to occur. There are accounts of people having visions of tara, padmasambhava etc. It is hard to say if these are actually tara or some figment of your imagination. But if a teaching leads to enlightenment, who else but a buddha could have taught them. The Theravada believe in metaphysical realism, the world is really out there, the self does not exist, but the world does. This is rejected by the mind only and middle way schools, there is no real world existing out there. So what was occurring on vulture's peak was pure perception. Just as you might walk right through Shambhala and not see it unless your body and mind are purified. So if the perfection of wisdom teachings are true, if teachings like the Kalachakra designed to lead to buddhahood in one life time, if they work, who else but a Buddha could have taught them. Meditation starts at: (silent, not recorded)

From the seventh point of Atisha's mind training: 'Adopt the three principle causes' These causes are: 1. Following a qualified mentor - Alan told the story of the first person to encounter the Buddha. - Alan taught that we should see through the person and not reify them (or ourselves). Seeing all teachers equally whether it be as a emissary of the Budhha, like a Buddha or as a Buddha. - If there is one with an inner heart connection, a root guru, see that guru in the centre and other teachers as emanations of that one. 2. Devoting ourselves to all stages of the practice - Have a panoramic vision of all the teachings but focus primarily where you have traction. 3. Cultivate the outer and inner conditions for fruitful practice. - One of our greatest freedoms is to choose our environment - Inner conditions are the 5 faculties that when cultivated and developed become the 5 powers. Meditation started immediately with no 'front loading'

This practice is a variation for shamatha without a sign. The method this morning being balancing earth with sky: shamatha with support, with quasi support and without support. Alan taught more on what rigpa is (and what it is not) and on the analogies with dream yoga. Meditation starts at: 13:18 (silent, not recorded)

Alan begins with two quotes from William James regarding aspiration. The guided meditation is on developing your personal aspirations and the causes to fulfill them. Discussion of Aspiring Bodhicitta and engaging Bodhicitta. Within engaging Bodhicitta, shepherd like Bodhicitta, Navigating Bodhicitta, and King like Bodhicitta. Alan continues with the 7th point of the Seven Point mind training. Meditation starts at: 9:23

As you merge the mind with space, maintain a flow of knowing of the sheer absence of thought. It is a knowing of emptiness that can lead to an open expanse. Meditation starts at: 6:40 (silent, not recorded)

Tonight the meditation is front loaded by looking at two ways we can view the adversity that will no doubt effect us and those we see as belonging to us. Firstly, non lucidly with relative bodhichitta which still has an element of self centeredness, or secondly with ultimate bodhichitta, the view from the bardo, from emptiness or from rigpa. After the meditation we move on to the practices of Seven Point Mind Training which look at the constructive things we can do to support our ongoing dharma practice. Here Alan focuses particularly on the practice of setting a motivation of Bodhichitta and dedicating. Questions: How can we help some one in the throws of anger? Do we have to believe every sentient being has been our mother to practice Bodhichitta? Clarification about the practice of Merging Mind With Space. Meditation starts at: 19:40 (silent, not recorded)

In this short session Alan front loads our week of meditation practice speaking of how we can rollback the layers of conceptual overlay to conceptual and then primal mentation - the first raw sense of presence different from space. This too can be melted away to the substrate consciousness. Meditation starts at: 10:15 (silent, not recorded)

Tonight we return to the meditation on the two bodhicittas. Before the silent meditation, Alan give a short preamble on the importance of motivation for one's practice. Once one engages in any virtuous practice such as meditation, charity work or any other type of work for others, one accumulates merit. But how this merit will manifest will depend on the motivation that lead to the practice. If the motivation is mundane, one can possibly enjoy a prosperous next lifetime, but this merit would be then used in that lifetime as well and will not continue from lifetime to lifetime. On the other hand, if one is propelled by genuine bodhicitta, such motivation and merits accumulated by it will continue from lifetime to lifetime, eventually leading to perfect fruition. The key to remember here is that merit (like karma) can be accumulated but it can also be lost or burned. Hence, one should always check on his/her motivation. Ask yourself a question: what is it that you really want? And as motivation can change or weaken over time, one should make sure to keep checking this motivation and its sincerity. Alan concludes by saying that investing in the motivation of genuine bodhicitta is like investing in a secure, long-term, inexhaustible investment. After the meditation, we go back to the Seven Point Mind Training and the last six pledges, which are tools to protect one's Dharma practice. At the end, Alan answers one participant's question on how to handle abusive people. Shall we be doormats or how do we respond if someone is abusing us. Alan explains how settling the mind in its natural state can be helpful in such situations to distinguish between wholesome and unwholesome impulses arising in oneself and how to skilfully chose the most appropriate response. Technical note: the older computer here snagged, and 2-3 minutes of the lecture were unfortunately lost. Apologies. Meditation starts at: 24:33 (silent, not recorded)

This morning we have our last silent meditation in the second cycle of Shamatha without a sign. Alan gives a short preamble, stressing the importance of having contentment in once's practice: knowing right in the moment of the practice that one does it correctly and taking satisfaction in it. Also, having deep faith that one can, in fact, achieve Shamatha is indispensable for progressing along the path as hoping, doubting, fearing, aspiring, and giving up can diminish one's progress. It is crucial, also, that one has a deep conviction that the time spent on the cushion is, for the time being, the most meaningful thing once can do. After the meditation, we go back to finishing the topic of stages of the path to Shamatha. Alan begin by Garchen Rinpoche's quote who said that the reason why many well-aspiring practitioners don't see the results they would like to see is that they lack faith in themselves. Hence, one has to have not only faith in the practices themselves and their source but also in oneself and the power within that is capable of bringing about profound transformation. Afire that we go onto the Vajra Essence text where Padmasambhava by way of Dujong Lingpa summarizes the path of Shamatha and its effects possible through the power of familiarization. The text also points out how important the many turbulent struggles along the path (nyam) are and how they are signs of progress, and finally, how they can be transformed into wisdom of realizing emptiness and stability, and eventually: primordial consciousness. Meditation starts at: 7:29 (silent, not recorded)

The session starts with a silent meditation on the two Bodhichittas. After the meditation, Alan talks about ultimate and relative bodhichitta and their connection. Next, we go to the subject of lucid dreaming: 1) waking induced lucid dream, 2) dreaming induced lucid dream, and 3) state check and prospective memory/mindfulness. Then the Lojong is further discussed: the pledges of the mind training. Alan comments on the aphorisms "Do not speak of others' limitations" and "Do not stand in judgement of others". In the context of the latter aphorism, the guru-disciple relation is also paid attention to. Finally, some nice stories you don't want to miss! Meditation starts at: silent meditation, not recorded

The session starts with a short explanation of today's meditation (silent meditation, not recorded), a variation of Shamatha without a sign as taught by Padmasambhava. After the meditation, Alan talks about the significance of Shamatha on the Path and how to deal with all the suffering of which we become more and more aware as we expand our awareness. Alan emphasizes the importance of Shamatha as a platform/base camp for Vipassana and Bodichitta. Furthermore, it is the union of Shamatha and Vipassana, which leads to the culmination of the six perfections. Meditation starts at: 06:46 (silent meditation, not recorded)

The two bodhicittas may seem incompatible, if there is not someone really there, then how to feel compassion? From the other side, when seeing someone in anguish, it seems so real. This is falling to the extremes of nihilism and substantialism, as we deepen the practice the two enhance each other. From ultimate bodhicitta, we realise the lack of inherent nature, so self centeredness seems silly. From conventional bodhicitta, always attending to others, we come to see that we only arise in dependence on others, this is not just a play on words but literally true. Post meditation: The sixth point of the mind training text, now focusing on lifestyle- the pledges you are making to yourself in order to guard, nurture and sustain the core: ultimate and relative bodhicitta, because that is what will liberate you. This is where prospective mindfulness comes in - bearing something in mind. 'Always practice the three principles'. Meditation starts at: 35.05 (silent, front loaded at start of session)

From the substrate, which is in the nature of delusion, a stirring of karmic energies eventually leads to the full elaboration of conceptual designation, everything crystallising in its place with its defined borders. In this practice we are trying to roll this back by oscillating between inquiry (who is the agent) and relaxation. All actions performed out of a reified sense of I only perpetuate samsara even though they might be virtuous. For this not to be the case, actions must be grounded in reality. So as to not perpetuate samsara, this practice is battling the sense of I in the desire realm and dissolving to the substrate consciousness, where the I is dormant. Once the sense of I is dormant this naturally brings forth bliss and if we can release even that, then we break through to rigpa where all actions are spontaneous, unimpeded and effortless. Post meditation Alan talks relates the significance of Shamatha on the Śrāvakayāna paths. Meditation starts at: (silent, front loaded at start of session to 19:40)

Before the meditation Alan discusses from which perspective you can do the tong-len practice - from your ordinary self or from the platform of Avolokishrvara. Alan explains how shamatha can be developed in the context of stage of generation practice. After the meditation Alan continues with the fifth point of the text - 'The whole of Dharma is synthesised in one aim'. Self grasping is not steady, constant. If we can recognise how frequently and robustly they come up and look for triggers, we can transform to give a deeper insight. Once we release self-grasping, we have the opportunity to begin to realise our actual nature - primordial awareness. The next line of the text - 'Attend to the chief of two witnesses'. Others may praise you as an exemplar Dharma practitioner, but they are not the chief witnesses, for they see only small portions of your overall behaviour, and they do not fathom the depths of your heart and mind. Distinguish between mundane concern over "what the neighbours think" and meaningful regard for others. The next line of the text - Constantly resort to a sense of good cheer'. Good cheer from the centre of your mandala. As you become more clear, mature in Dharma practice, then you experience more sense that the blessings are continuous. Then you always have a sense of good cheer. Meditation starts at: 16:09 (silent, front loaded at start of session)

For the practices of awareness of awareness, Alan begins by saying to release your awareness into space with no object, then let awareness of beginning ware be most explicit. Then begin the oscillation. Meditation starts at: 8:30 (silent, front loaded at start of session) Alan discusses the inner and outer mandala - the inner and outer conditions for retreat. Alan quotes and gives commentary from Atisha's lam rim - 'A Lamp for the Path to Enlightenment'. The quotes are: 'Just as a bird without developed wings cannot fly in the sky, those without the power of extrasensory perception cannot work for the good of living beings.' 'Without the achievement of shamatha, extrasensory perception will not arise. Therefore, make repeated effort. If at first you don't succeed, don't give up.' 'When a contemplative has achieved shamatha extra sensory perception will also be realised but if one does not cultivate the perfection of wisdom, ones obscurations will not come to an end.'

Meditation – continue as described yesterday with one meditation on ultimate Bodhicitta and one on relative Bodhicitta. Continuation of the discussion on transmuting the death process. If have habitual practice of converting adversity into the path then when the final adversity of death arises you will be able to convert that. During the dying process go back and forth between the meditations on ultimate and relative Bodhicitta. Discussion of dream yoga as best preparation for the bardo of becoming. Importance of not identifying with body or mind but staying with awareness. How do you know when your dharma practice is working? When self-grasping gets softer – less frequent and less intense. Questions: Is rigpa an individual mind or part of a larger universal mind? Why are there four major schools of Tibetan Buddhism and what are the differences? Many of the great yogis had families – how were they able to do both? When you were explaining the 9 stages of shamatha, does it only apply to the practice settling the mind in its natural state? Meditation starts at: 3:10 (silent, front loaded at start of session)

We lock onto an object, reify it and then attachment or aversion arises. The discovery model allows the mind to heal itself by doing nothing but maintaining cognizance. Discussion of blessings arising from Buddha nature. Meditation – Rest for a while without grasping. As the clarity and warmth of awareness becomes really obvious then explicitly attend to it. Discussion of the five inner qualities necessary for long term shamatha retreat. Meditation starts at: 18:15 (silent, front loaded at start of session)

Alan again front loads the meditation by comparing Atisha's Lam Rim texts and Seven Point Mind Training text and the role of discursive meditation in both. We can be encouraged that although Ultimate and Relative Bodichitta might seem high and complex ideals we have already begun training our minds in each of these with our range of meditations. After the meditation, Alan begins to unpack the next aphorism taking the advice from living well to dying well. He shares advice on preparing for death, propulsive karma, the bardo and rebirth. Meditation starts at: 28:40 (silent meditation)

Alan front loads this session by looking at the difference between this practice and Dzogchen - grasping - and looks at how practice is ideally couched in a supportive way of life. After the meditation session Alan shares with us Atisha's list of complete conditions for achieving Shamatha, starting with the outer conditions. This takes us naturally to discussion of the contemplative observatory. Meditation starts at: 15:30 (silent meditation)

Today's evening session begins with the continuation of the discussion on the power of prayer and blessings. Alan gives a few examples of how blessings work and their possible bandwidth and draws analogies with the so-called placebo effect. After that, we move onto a beautiful practice of the stage of generation of Avalokiteshvara - the embodiment of compassion. The practice is based on a text titled "A spacious path to freedom" by Karma Chagme (which Alan translated) and the sadhana from the text together with its commentary will be made available to listeners of the podcast via the SBI website. Alan explains that this practice is part of public Dharma, which means that it can be done without an empowerment and/or oral transition, unlike other deity practices that do require an empowerment. In fact, it is highly recommended by Karma Chagme to begin one's daily practice with it as a means of obtaining blessings for the rest of the practice of meditation. First Alan explains the sadhana in detail and then we have a guided meditation. After this beautiful meditation, we continue discussing the four practices of the Seven Point Mind Training and the aphorism: "do not rely on the individual, rely on the Dharma; do not rely on the words, rely on the meaning; do not rely on the provisional meaning, rely on the definitive meaning." Alan also stresses the importance and meaning of a genuine teacher and the possibility of receiving blessings form one. Meditation starts at: 37:58

This morning we start with the last session in the second cycle of settling the mind in its natural state. Alan gives a short preamble before we go into a silent meditation emphasizing the utter simplicity of the practice and its very nature of presence and stillness. Alan also talks about how this stillness and presence can be applied to a more engaged way of living once we come out of the retreat. After the meditation, we go onto discussing the post-meditative effects of achieving Shamatha, from its impact on one's mind, body, and prana to its enabling one to enter the path of Vipassana and other higher realizations. Alan stresses that achieving Shamatha creates a deep state shift in once's body-mind (shift in the entire way of being), which is a state of profound well-being and functionality. Meditation starts at: 8:23 (silent, not recorded)

Before the guided meditation, Dr. Wallace comments on Malala, a 16 year old girl from Pakistan, who currently fights for the right of education for women amidst Taliban death threats against her. After the meditation, we pick up where we left yesterday. In the last 150 years, the growth of knowledge coming from science is unprecedented. However, at the same time, the last 150 years have also lead to severe damage of the environment, destruction of an increasing number of species, and man's inhumanity to mankind. So, there is a huge asymmetry in the growth of scientific knowledge. Next, Alan goes into the view of William James, who points out the different roles of faith in respectively the realm of actuality and the realm of possibilities. Examples are given of this condition, like the "placebo effect" and achieving Shamatha. Subsequently, Alan sketches the vision of William James, on how one could establish a science of mental phenomena. This asks for an open attitude and full empiricism (contrary to Occam's razor). A very important tool for establishing a meaningful science of mental phenomena is introspection. In the same way, an open attitude using empiricism could also launch a science of religious experiences. This would ask for a first person experience approach. Meditation starts at: 5:54 min.

Before the meditation, Dr. Wallace starts with a prelude to the meditation of settling the mind in its natural state. The focus should now be on the ongoing flow of mindfulness, whether thoughts and images arise or not. Special attention for "what's there" when there are no thoughts. After the silent meditation, Dr. Wallace comments on various quotes of great masters form Theravada, Sanskrit and Tibetan traditions on "what it is to rest in Shamatha". Meditation starts at: silent meditation (not recorded) starts at 09:04 min.

Silent meditation session and then a continuation of yesterday's theme related to the 'power of prayer'. "We don't believe in anything without sufficient evidence". That's the creed of scientists and so called skeptics alike, but in practice they don't follow it. Newton believed he could find the philosopher's stone, Miller believed he could create life from inorganic compounds and neuroscientists believe that the mind is the brain. What is merely belief is presented as evidence with great authority. But what is evidence? Look closely at the groups that claim to hold evidence as their guiding principal and what is seen is a definition which completely rejects the experience of those outside the narrow trench of power, prestige and wealth they continue to occupy and deepen. It is to say, you as a non-scientist don't count and we will tell you what counts. A complete disregard for subjective experience. We see this in philosophers, religious scholars, psychologists, astronomers, neuroscientists, these people are dominating academia, the media, the government, it is catastrophic. If this view continues, as Max Planck has said, "after its victory not only all the most precious treasures of our culture would vanish, but – which is even worse – also any prospects at a better future.” Meditation starts at: A silent meditation session, not recorded. Starts at 00:50

We revisit an important facet of settling the mind in its natural state: to observe not so much the objective appearances to the mind, but the subjective impulses to the mind. This is not as easy as we only become aware after it occurred. But we can observe them and not identifying with them. There are three points: 1) The importance of this practice cannot be over emphasised, we can’t just wish for no mental afflictions and apart from arharts, everyone has them. Now we have the great fortune to see mental afflictions as mental afflictions which is so beneficial. As we do not identify with them, the little violence in our minds does not spew out onto those around you. 2) This is a path of self knowledge, it’s the wrong path if you want to have one pleasant hedonic day after another, release the hedonic evaluation of a good session or a bad session, the proof of the practitioner is how one responds to the various disturbances that occur. Go through the experience, not take a detour around it. Don’t identify with it and keep going anyway. We are not going into some fantasy realm, we are seeing what is happening here and now and getting real, removing the conceptual overlay. 3) Enter the practice by relaxing, being kind gentle and patient, seeking to cultivate genuine happiness. Then as you come off the cushion this sense of loving kindness is brought to the world. After the meditation Alan talks about achieving Shamatha and what one experiences at the time. Meditation starts at: A silent meditation session, not recorded. Starts at 25:20

Silent meditation on relative and ultimate Bodhicitta (not recorded) at 6:08. Fourth point of the text 'To synthesise the essence of this practical guidance, apply yourself to the five powers', the last of which is the power of prayer. Alan discusses the last 150 years of the 'dark age' of scientific materialism. This is the view of the 21st century that is important to understand to relate to the world in which we live. Much of science hinges on the causality being closed, and the conservation of energy principle. Modern physics has demonstrated that it is not closed and is regularly violated. It is therefore possible for non-physical influence. This principle hasn't carried over to other sciences. Alan discusses the expansion of the universe (energy) and the orderly nature of the universe (matter). 96% of mass and energy is unaccounted for in science - dark matter/ energy. Alan discusses the placebo effect which is basically - if you believe it, it will happen. Part information and part causal efficacy. Alan discusses how scientist don't believe in anything until there is sufficient evidence - the current view. Alan demonstrates how scientific greats of the past did not hold this view.

Focus simply on the observation of the so call objective appearances that appear in the space of the mind. When we have difficulty doing this practice, the way to counter is to learn to relax more. OUr prana systems are so wired. We can also request the blessings of the guru as explained earlier. Alan discusses the so called placebo effect with respect to trust. After the silent meditation Alan goes on to explain the 9th stage prior to achieving shamatha - attentional balance. Silent meditation at 14:17 (not recorded) was "front loaded" at the start of the session.

Meditate for half the session on shamatha without a sign – probing right into where you think the observer is – this can lead to ultimate Bodhicitta. Spend the second half of the session on Tonglen, relative Bodhicitta. Alan provides commentary on the line from 7 point mind training – “Whatever you encounter, immediately apply it to meditation. Description of the five powers: resolution, familiarization, positive seeds, revulsion and prayer. Under power of prayer, given the law of karma, what can the Buddha’s do? Silent meditation (not recorded) was "front loaded" at the start of the session.

What makes us so vulnerable to suffering? We identify so closely with the body and mind. This meditation starts to put some distance as you roll back from the environment, roll back from your body and attend to the mind without fusing with it. Meditation – Focus on the space of the mind and observe when it is still and when there is motion. When there is motion there is grasping. Alan describes stage eight of the shamatha path – Single-pointed Attention. Silent meditation (not recorded) was "front loaded" at the start of the session.

Here Alan continues the Lojong text and addresses how we can eliminate the tug of war between dharma and our everyday life by transforming everything into dharma. We look at different ways of viewing adversity - external and internal - in terms of our hedonic and eudonameic happiness. Alan then looks at the difference between hope and aspiration before moving on to talk about transformation at a psychological level and an ultimate level. Meditation starts at: Silent meditation not recorded at the start of the session.

We return to this practice also known as Appearances and Awareness as the Path. Alan reminds us to examine the essential nature of the thought arising rather than the content or referent and discusses stillness and motion as the type of mindfulness we are working with here. Next we look into stage seven of the Shamatha Path: Fully Pacified Attention. Alan relates this to the five paths and ten stages. Meditation starts at:11:35 (silent meditation not recorded)

We begin the evening session with a silent Tong Len meditation by focusing on a person, group of people, or other sentient beings - those who come to mind. The session is briefly introduced by Alan right before. After the meditation, we go back to the explanation of the sixth stage of Shamatha path and the wide range of experiences that might occur as a result of dredging up the psyche and the importance of seeing them simply as appearances to the mind: see them for what they are. After that, we move onto the last of the four practices to purify karma of the Seven Point Mind Training, which is: make offerings to Dharma Protectors. Alan explains that if one is not sure who his/her Dharma protector is, the best method is to see Buddha Shakyamuni as the Dharma protector and make offerings to him, as suggested by His Holiness The Dalai Lama. We end the session by Alan answering three questions from the retreatants. Meditation starts at: 5:20 (silent meditation; not recorded)

The morning session starts with a silent meditation on mindfulness of breathing of our preferred mode (not recorded). After the meditation, stage six of the Shamatha path is commented, which is: pacified attention. What is achieved in this stage is that one no longer experiences any resistance to training attention (as opposed to as it was in the fifth stage and its biggest obstacle). This stage is achieved by the power of introspection. The problems that occur in this stage are: desire, lethargy, depression and multiple possible psycho-somatic side effects. They all are the result of dredging the psyche, which is a desirable effect, and are a sign of progressing on the path, so one should not be discouraged by them, especially since they are transient and eventually will give way to the next, more blissful stage of Shamatha. Meditation starts at: Not recorded (silent meditation on mindfulness of breathing)

After el short introduction, we go into a silent meditation session on the three spaces. Right after the meditation, we go back to the theme of the "spirits". Alan talks about how scientific studies, from halfway through the 17th century up until now, have "dealt" with both internal and external spirits. He points out that a contemplative inquiry has been more and more ignored over this period, which ultimately yields a disenchanted Universe. At the end of the session, we go into the subject of spirits again, this time from Dzogchen perspective, quoting the Vajra Essence from Dudjom Lingpa. Finally, a story about spirits and nuns near the cave of Tilopa. Meditation starts at: Not recorded (silent meditation on the three spaces)

The morning session starts with a footnote on the subject of yesterday's evening session, i.e. spirits. Then we continue with a silent meditation on mindfulness of breathing (not recorded). After the meditation, stage five of the Shamatha path is commented: tamed attention. Special attention is given to the quality of vividness. Finally, Alan answers a question about the relevance of the nine stages in relation with awareness of awareness. Meditation starts at: Not recorded (Mindfulness of Breathing on silent mode)

Again returning to the three space meditation, this time front loaded with a readings from the Bāhiya Sutta and instruction from Sera Khandro Dewé Dorje, an accomplished yogini. Also references to the heart sutra - giving a range of ways to connect with this practice. Post meditation: Returning to the seven point mind training text and the next aphorism, "The best strategy is to have four practices." This refers to 1) accumulate merit 2) purify vices 3) make offerings to spirits. Looking back at Thomas Sprat's "History of Royal Society" in 1667 and what was occurring in Europe at the time, Alan talks at length about how it came about that science does not study spirits, even though scientific enquiry is meant to be open minded. Alan also shows Newton's influence on the view that we are internally filled with demons, the basis of modern psychiatry. Meditation starts at: A silent meditation session not recorded. Begins at 35.48

As in the three fold space meditation, where we are trying to view space from the perspective of rigpa, here in Asanga's method we are trying to attend to the object from the perspective of the substrate. The substrate illuminates but does not enter into the object - no grasping. So we attend to the tactile field and within that field the sensations of the flow of prana correlated with the breath but without grasping. Alan also explains stage four of the nine attentional states leading to Shamatha. Here coarse excitation has stopped but the problems of medium excitation and coarse laxity are present. Meditation starts at: A silent meditation session at 5:58, not recorded.

Line from Seven Point Mind Training - 'By meditating on delusive appearances as the four kayas, emptiness is the unsurpassed protection'. Alan gives an analogy of lucid dreaming and the 'waking state' to refer to the way inner and outer space is perceived and how they can be non-dual. Alan explains how to transmute equally all that comes up, whether we are in a spa or if people treat us badly. It is easy to practice Dharama in the 'spa' but you know how you are doing (with your practice) when you come up against difficulties. Alan quotes from a Guide to the Bodhisattvas Way of Life - 'There is nothing that does not become easier with familiarisation'. Start by giving special attention to the small things that irritate you and release all resistance and let it be. Then you can work up to bigger irritations. You can view enemies, illness and mental afflictions as opportunities for growth. Qu: Metaphor of an arhart and a Buddha in the context of a lucid dream. Qu: Regarding awareness of awareness practice and the role of discrimination and free will. Qu: Regarding where mental afflictions come from. Meditation starts at: 21:02

Alan discusses the Theravada classical approach of attending to the sensations and the tip of the nostrils, as described by Buddhagosa. Although the Buddha did not teach this specific technique, we can have confidence in the Sangha who have practiced it and learn from them too. Alan emphasises the need to not create tension in the face when doing this practice. Alan talks about the acquired sign and the counterpart sign. Alan outlines the characteristics of the 3rd of the 9 stages of shamatha - resurgent attention or 'patch like' attention. Meditation starts at: Silent session at 13:45. Alan advised not to record.

Alan starts the session by describing his first interview with His Holiness on the topic of pride in one’s dharma knowledge. Kyabje Trijang Rinpoche presented three approaches to learning and practicing dharma. The first is to study a great deal like eating a banquet. The second is to really focus on a few texts and the third is to receive quintessential teachings from a qualified lama. All of them fill you up. You can come to meditation by way of the view or come to the view by way of the meditation. The Three spaces meditation – First rest awareness in outer space, then rest in inner space and then rest in the non-duality of inner and outer space. By meditating on delusive appearance as the four Kayas, emptiness is the unsurpassed protection. Alan provides an explanation of this statement. Meditation starts at: 16:34

We go right into meditation on the rise and fall of the breath at the abdomen. Burmese method to stabilize the mind. Stage 2 of Shamatha is reached when you can stabilize your mind for up to a minute at a time. Alan discusses how to use the 9 stages of Shamatha – as sign posts, not as goals. If you set as goals then turn the 9 stages into poison. Achieve this stage by the power of thinking such as counting the breaths. Most of the time your attention is not on the object. This is to be expected. In between sessions maintain mindfulness. Meditation was silent and so not recorded.

Here we look at how an understanding of emptiness informs the Lojong teachings with a meditation asking questions designed to help us understand the origin, location and destination of the mind. Knowing this gives us different perspectives to view the world and Alan lays out options comparing theistic, materialistic and Buddhist views. We then look at how karma and emptiness sit together to explain our common and unique experiences.