Difference between revisions of "Mahamudra is ultimately about trying to experience absolute truth"
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| − | “[[Mahamudra]] is ultimately about trying to experience [[absolute truth]]” — and [[Helping Your Mind Get to Know Your Mind]]: Teaching Retreat Notes, [[Zasep Tulku Rinpoche]]. | + | “[[Mahamudra]] is ultimately about trying to [[experience]] [[absolute truth]]” — and [[Helping Your Mind Get to Know Your Mind]]: [[Teaching]] [[Retreat]] Notes, [[Zasep Tulku Rinpoche]]. |
| − | The stirring beat of many drums and a festive rise of musical voices broke the serene silence of a sunny and warm Saturday morning on sparkling Georgian Bay. | + | The stirring beat of many [[drums]] and a festive rise of musical {{Wiki|voices}} broke the [[serene]] [[silence]] of a sunny and warm [[Saturday]] morning on sparkling [[Georgian]] Bay. |
| − | In a nice surprise for the many attendees of a much-anticipated [[Mahamudra]] [[retreat]], Venerable [[Zasep Tulku Rinpoche]]—an internationally respected [[Buddhist teacher]]—was joyously “drummed in” by people from the local native community. Kathy Hopson, who helped organize, explained: “it is customary to Drum in an Elder or Healer out of Respect.” | + | In a nice surprise for the many attendees of a much-anticipated [[Mahamudra]] [[retreat]], [[Venerable]] [[Zasep Tulku Rinpoche]]—an internationally respected [[Buddhist teacher]]—was joyously “drummed in” by [[people]] from the local native {{Wiki|community}}. Kathy Hopson, who helped organize, explained: “it is customary to [[Drum]] in an Elder or Healer out of [[Respect]].” |
| − | The row of drummers accompanied a smiling [[Rinpoche]] into the hotel, down the halls to our [[meditation]] room, drumming and chanting the entire way. Guests in their hotel rooms must have wondered what was happening. | + | The row of drummers accompanied a smiling [[Rinpoche]] into the hotel, down the halls to our [[meditation]] room, drumming and [[chanting]] the entire way. Guests in their hotel rooms must have wondered what was happening. |
| − | The crowd in the full-capacity conference room heard the approaching drums, echoing down the halls like a rhythmic heartbeat, and the lovely rising voices of the singers. | + | The crowd in the full-capacity conference room heard the approaching [[drums]], echoing down the halls like a rhythmic heartbeat, and the lovely [[rising]] {{Wiki|voices}} of the singers. |
| − | They continued to drum as [[Rinpoche]] crossed the room to the altar, where he would make his [[prostrations]] to the [[Buddha]]. | + | They continued to [[drum]] as [[Rinpoche]] crossed the room to the [[altar]], where he would make his [[prostrations]] to the [[Buddha]]. |
| − | Kathy Hopson explained the context of the singing. As [[Rinpoche]] entered “we sang the Creation Song, singing of All life, Mother Earth, Father Sky, Water, Fire, Grandfather Moon, Gradfather Rocks and All Earth Birds and Animals.” | + | Kathy Hopson explained the context of the singing. As [[Rinpoche]] entered “we [[sang]] the Creation Song, singing of All [[life]], [[Mother Earth]], [[Father Sky]], [[Water]], [[Fire]], Grandfather [[Moon]], Gradfather Rocks and All [[Earth]] Birds and [[Animals]].” |
| − | This was not the first time [[Rinpoche]] was drummed in by native singers and drummers. Previous events in both Nelson, British Columbia and Ontario began with drumming. | + | This was not the first time [[Rinpoche]] was drummed in by native singers and drummers. Previous events in both Nelson, [[British Columbia]] and [[Ontario]] began with drumming. |
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| − | “It’s wonderful there are so many people here in this beautiful place, on this beautiful day for this teaching on [[Mahamudra]],” began [[Zasep Tulku Rinpoche]]. | + | “It’s wonderful there are so many [[people]] here in this beautiful place, on this beautiful day for this [[teaching]] on [[Mahamudra]],” began [[Zasep Tulku Rinpoche]]. |
| − | Some in the audience were past students, others might have come out of curiosity to see a well-known [[Buddhist teacher]]. Several families attended, with well-behaved children along for the experience. | + | Some in the audience were {{Wiki|past}} students, others might have come out of {{Wiki|curiosity}} to see a well-known [[Buddhist teacher]]. Several families attended, with well-behaved children along for the [[experience]]. |
| − | The large gathering was quiet and respectful, so much so that during mindfulness practice it was easy to simply focus on the breath. | + | The large [[gathering]] was quiet and respectful, so much so that during [[mindfulness]] practice it was easy to simply focus on the [[breath]]. |
| − | During contemplative moments, the only sound might be birds, muffled yet audible through the windows. | + | During {{Wiki|contemplative}} moments, the only [[sound]] might be birds, muffled yet audible through the windows. |
| − | [[Theodore Tsaousidis]], one of the event’s hosts, explained that aside from the beautiful scenery, this event was held in Owen Sound, Ontario “because there’s a lot of interest here.” | + | [[Theodore Tsaousidis]], one of the event’s hosts, explained that aside from the beautiful scenery, this event was held in Owen [[Sound]], [[Ontario]] “because there’s a lot of [[interest]] here.” |
| − | He put the full capacity attendance in context: “It is natural for these teachings to seem like a new way of looking at life —the way [[Buddhism]] looks at how to investigate the meaning of life, and also how to engage life.” | + | He put the full capacity [[attendance]] in context: “It is natural for these teachings to seem like a new way of [[looking at]] [[life]] —the way [[Buddhism]] looks at how to investigate the [[meaning of life]], and also how to engage [[life]].” |
| − | Theodore previously organized [[retreats]] in Owen Sound with Venerable [[Zasep Rinpoche]], and is himself a visiting teacher at Gaden Choling in Toronto and Medicine Buddha Toronto. | + | Theodore previously organized [[retreats]] in Owen [[Sound]] with [[Venerable]] [[Zasep Rinpoche]], and is himself a visiting [[teacher]] at [[Gaden]] Choling in {{Wiki|Toronto}} and [[Medicine Buddha]] {{Wiki|Toronto}}. |
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| − | Simplicity of practice is one of the reasons [[Mahamudra]] is so popular. | + | [[Simplicity of practice]] is one of the [[reasons]] [[Mahamudra]] is so popular. |
| − | There are teachings and instructions, as [[Rinpoche]] was about to explain, but it can be practiced anywhere, anytime, in any environment (even if this day had turned out grey and cold). | + | There are teachings and instructions, as [[Rinpoche]] was about to explain, but it can be practiced anywhere, anytime, in any {{Wiki|environment}} (even if this day had turned out grey and cold). |
| − | It fits into life, just as it is, with no added austerities or commitments. | + | It fits into [[life]], just as it is, with no added austerities or [[commitments]]. |
| − | [[Mahamudra]] is famous for its ability to reduce stress, stir the joyful mind, and even as a healing practice. | + | [[Mahamudra]] is famous for its ability to reduce [[stress]], stir the [[joyful]] [[mind]], and even as a [[healing]] practice. |
| − | [[Rinpoche]] said, “Our lives are so busy, and we have many questions, and our energies are here and there and unsettled—it’s not so easy to be in the present moment, to cultivate [[mindfulness]].” | + | [[Rinpoche]] said, “Our [[lives]] are so busy, and we have many questions, and our energies are here and there and unsettled—it’s not so easy to be in the {{Wiki|present}} [[moment]], to cultivate [[mindfulness]].” |
| − | After the stirring entrance, meditators needed to “settle” their minds for the day of [[mindful meditations]] and profound teachings to follow. | + | After the stirring entrance, [[meditators]] needed to “settle” their [[minds]] for the day of [[mindful meditations]] and profound teachings to follow. |
| − | [[Rinpoche]] said, “We will do some praises to help us settle our [[minds]] into this present moment.”[[Rinpoche]] asked us to [[chant]] [[mantras]] to help us settle. “[[Mantra]] means ‘[[protection of mind]]’, [[protection of spirit]], [[protection of consciousness]]. To protect the [[consciousness]] and [[mind]] we use mantras. | + | [[Rinpoche]] said, “We will do some praises to help us settle our [[minds]] into this {{Wiki|present}} [[moment]].”[[Rinpoche]] asked us to [[chant]] [[mantras]] to help us settle. “[[Mantra]] means ‘[[protection of mind]]’, [[protection of spirit]], [[protection of consciousness]]. To {{Wiki|protect}} the [[consciousness]] and [[mind]] we use [[mantras]]. |
| − | “When you [[chant]] a [[mantra]] it helps relax your body and [[mind]]. The [[mantra]] energy brings your [[spirit]] and [[consciousness]] to here, in the present moment. | + | “When you [[chant]] a [[mantra]] it helps [[relax]] your [[body]] and [[mind]]. The [[mantra]] [[energy]] brings your [[spirit]] and [[consciousness]] to here, in the {{Wiki|present}} [[moment]]. |
| − | It can generate a peaceful and calming effect on our [[consciousness]]. Most of the time, [[mantras]] are uplifting, helping our [[mind]] go to the [[transcendental state of meditation]], beyond worldly concerns. | + | It can generate a [[peaceful]] and [[calming]] effect on our [[consciousness]]. Most of the time, [[mantras]] are uplifting, helping our [[mind]] go to the [[transcendental state of meditation]], beyond [[worldly]] concerns. |
| − | “We like to think of [[mantra]] as your spiritual companion who supports your journey toward [[enlightenment]].” | + | “We like to think of [[mantra]] as your [[spiritual]] companion who supports your journey toward [[enlightenment]].” |
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| − | When introducing the mantra of [[Avalokitesvara]] — [[Om Mani Padme Hum]] — [[Rinpoche]] stressed this [[mantra’s]] importance: “[[Compassion]] is the essence of the [[teaching of the Buddha]]… It’s important to view our world with a [[compassionate]] eye.” We also chanted [[Shakyamuni]] and [[Tara’s]] [[mantras]]. | + | When introducing the [[mantra]] of [[Avalokitesvara]] — [[Om Mani Padme Hum]] — [[Rinpoche]] stressed this [[mantra’s]] importance: “[[Compassion]] is the [[essence]] of the [[teaching of the Buddha]]… It’s important to view our [[world]] with a [[compassionate]] [[eye]].” We also chanted [[Shakyamuni]] and [[Tara’s]] [[mantras]]. |
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| − | [[Rinpoche]] introduced the series of five meditations to follow with an explanation of Mahamudra. | + | [[Rinpoche]] introduced the series of [[five meditations]] to follow with an explanation of [[Mahamudra]]. “[[Mahamudra]] is a [[Sanskrit]] [[word]]. [[Maha]] is “great.” Usually [[mudra]] is like a gesture or [[hand gesture]].” He used the example of [[sacred dance]], where the entire [[body]] of the dancer becomes the [[mudra]]. “Here, the [[Mudra]] has a slightly different meaning.” |
| − | + | “[[Mahamudra]] is ultimately about trying to [[experience]] [[absolute truth]].” [[Rinpoche]] explained we [[experience]] our [[lives]] in the [[sphere]] of [[relative truth]]. [[Mahamudra]] helps us explore “what we call [[absolute truth]]. Everything is one. [[Samsara]], [[Nirvana]] are both part of [[oneness]]. Like day and night. | |
| − | There is no day without night. There is no summer without winter. There is no male without female. On the ultimate level reality is oneness, what we call shunyata, which literally means | + | There is no day without night. There is no summer without winter. There is no {{Wiki|male}} without {{Wiki|female}}. On the [[Wikipedia:Absolute (philosophy)|ultimate]] level [[reality]] is [[oneness]], what we call [[shunyata]], which literally means ’[[emptiness]].’ [[Emptiness]] actually means [[voidness]].” |
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| − | Rinpoche explained that there are two experiences in Mahamudra: Vipassana and Shamatha. Vipassana corresponds with | + | [[Rinpoche]] explained that there are two [[experiences]] in [[Mahamudra]]: [[Vipassana]] and [[Shamatha]]. [[Vipassana]] corresponds with “[[Wikipedia:Absolute (philosophy)|ultimate]] [[Mahamudra]]” while [[Samatha]] helps us explore “[[relative]] [[Mahamudra]].” |
| − | Shamatha is basically the practice of calming the mind through some form of single-pointed meditation—such as watching the breath. Vipassana literally means to see things as they really are. Rinpoche added, “In order to experience ultimate Vipassana Mahamudra, we start with conventional Mahamudra — Shamatha Mahamudra.” | + | [[Shamatha]] is basically the practice of [[calming]] the [[mind]] through some [[form]] of [[single-pointed]] meditation—such as watching the [[breath]]. [[Vipassana]] literally means to see things as they really are. [[Rinpoche]] added, “In order to [[experience]] [[Wikipedia:Absolute (philosophy)|ultimate]] [[Vipassana]] [[Mahamudra]], we start with [[Wikipedia:Convention (norm)|conventional]] [[Mahamudra]] — [[Shamatha]] [[Mahamudra]].” |
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| − | The retreat began with a guided meditation in Shamatha Mahamudra. | + | The [[retreat]] began with a guided [[meditation]] in [[Shamatha]] [[Mahamudra]]. “[[Shamatha]] [[Mahamudra]] is [[cultivating]] [[calm abiding]] [[mind]], [[cultivating]] both [[calmness]] and [[awareness]]. |
| − | Mindfulness.” Tranquility meditation helps overcome the day-to-day mind that never rests, always agitated by anxiety, regret, misery and a disturbing emotions. | + | [[Mindfulness]].” [[Tranquility meditation]] helps overcome the day-to-day [[mind]] that never rests, always agitated by [[anxiety]], [[regret]], [[misery]] and a [[disturbing emotions]]. |
| − | For this practice Rinpoche instructed us to sit in a comfortable position, “however you feel comfortable. You can sit on a meditation cushion, a zabuton, you can sit on a bench, or on a chair. Please make yourself comfortable.” He emphasized the importance of keeping the back upright and straight. “Keep your back straight. That’s very necessary… This way you can breath properly.” | + | For this practice [[Rinpoche]] instructed us to sit in a comfortable position, “however you [[feel]] comfortable. You can sit on a [[meditation]] cushion, a [[zabuton]], you can sit on a bench, or on a chair. Please make yourself comfortable.” He emphasized the importance of keeping the back upright and straight. “Keep your back straight. That’s very necessary… This way you can [[breath]] properly.” |
| − | He instructed us in the mudra of meditative equipoise, and demonstrated the ideal seated position—vajra or lotus with hands in the mudra of meditative equipoise. | + | He instructed us in the [[mudra]] of [[meditative equipoise]], and demonstrated the {{Wiki|ideal}} seated position—vajra or [[lotus]] with hands in the [[mudra]] of [[meditative equipoise]]. |
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| − | “This mudra is symbolic of oneness, like a circle, like the sun and the moon and the world,” Rinpoche explained, after instructing us to place our slightly cupped right hand inside our left, then creating an oval shape by joining the two thumbs. | + | “This [[mudra]] is [[symbolic]] of [[oneness]], like a circle, like the {{Wiki|sun}} and the [[moon]] and the [[world]],” [[Rinpoche]] explained, after instructing us to place our slightly cupped right hand inside our left, then creating an oval shape by joining the two thumbs. |
| − | In explaining the importance of this mudra, he reminded us of how we always keep our hands “busy, busy” always moving, pointing, waving, and texting on phones. | + | In explaining the importance of this [[mudra]], he reminded us of how we always keep our hands “busy, busy” always moving, pointing, waving, and texting on phones. |
| − | “Today you see people holding iphones all the time. Even if they’re driving, they’re using their iphones. When they travel, as soon as the airplane lands they can’t wait, they’re already sending text messages. The hand is always busy, busy, busy. | + | “Today you see [[people]] holding iphones all the time. Even if they’re driving, they’re using their iphones. When they travel, as soon as the airplane lands they can’t wait, they’re already sending text messages. The hand is always busy, busy, busy. |
| − | “Here, we do this mudra to tell our body to ‘stop!’ What becomes important is mindfulness.” | + | “Here, we do this [[mudra]] to tell our [[body]] to ‘stop!’ What becomes important is [[mindfulness]].” |
| − | He instructed us to try to breath only through the nose, and half-close our eyes, with head slightly tilted. He explained the entire seven point posture of Mahamudra, but then invited us to remain comfortable, not to force our posture. | + | He instructed us to try to [[breath]] only through the {{Wiki|nose}}, and half-close our [[eyes]], with head slightly tilted. He explained the entire seven point [[posture]] of [[Mahamudra]], but then invited us to remain comfortable, not to force our [[posture]]. |
| − | The correct posture, if we are physically able to do so in comfort is called the Seven Dharmas posture, the seven aspects which bring mental focus. If the body is correctly settled, it will help calm the agitated mind, or its apparent opposite, invigorate the torpid mind: | + | The correct [[posture]], if we are {{Wiki|physically}} able to do so in {{Wiki|comfort}} is called the Seven [[Dharmas]] [[posture]], the seven aspects which bring [[mental focus]]. If the [[body]] is correctly settled, it will help [[calm]] the agitated [[mind]], or its apparent opposite, invigorate the torpid [[mind]]: |
| − | First, sit on some kind of cushion. Rinpoche added that the ideal seated position, is the vajra position (also known as Lotus position)—as long as we can manage it without discomfort. He advised us not to worry if we had to use a chair, bench or support, but re-emphasized the straight back. | + | First, sit on some kind of cushion. [[Rinpoche]] added that the {{Wiki|ideal}} seated position, is the [[vajra position]] (also known as [[Lotus]] position)—as long as we can manage it without discomfort. He advised us not to {{Wiki|worry}} if we had to use a chair, bench or support, but re-emphasized the straight back. |
| − | Next, we place our hands in the mudra of meditative equipoise, to stop our “busy hands.” | + | Next, we place our hands in the [[mudra]] of [[meditative equipoise]], to stop our “busy hands.” |
Spine as straight as possible without rigidity. | Spine as straight as possible without rigidity. | ||
| − | Rinpoche explained that the subtle channels, winds and energies of our subtle bodies flow best if posture is straight. | + | [[Rinpoche]] explained that the [[subtle channels]], [[winds]] and energies of our [[subtle bodies]] flow best if [[posture]] is straight. |
| − | Shoulders pushed back a bit, but relaxed. We are to be wakeful, yet not rigid. | + | Shoulders pushed back a bit, but [[relaxed]]. We are to be wakeful, yet not rigid. |
Neck slightly bent forward (which tends to naturally happen when seated with a straight spine). | Neck slightly bent forward (which tends to naturally happen when seated with a straight spine). | ||
| − | Touch tongue to the palate. This has a pragmatic purpose. As we relax our minds, saliva continues to flow and can fill our mouths, forcing us to swallow constantly. | + | {{Wiki|Touch}} {{Wiki|tongue}} to the palate. This has a {{Wiki|pragmatic}} {{Wiki|purpose}}. As we [[relax]] our [[minds]], saliva continues to flow and can fill our mouths, forcing us to swallow constantly. |
| − | If the tongue touches the palate this isn’t an issue. | + | If the {{Wiki|tongue}} touches the palate this isn’t an issue. |
| − | Rinpoche instructed us to mostly close our eyes, but not entirely. Closing the eyes completely can encourage a sleepy session. Open eyes are a little too distracting. | + | [[Rinpoche]] instructed us to mostly close our [[eyes]], but not entirely. Closing the [[eyes]] completely can encourage a sleepy session. Open [[eyes]] are a little too distracting. |
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| − | Our first meditation was Anapanasati (sometimes pronounced Anapranasati), literally | + | Our first [[meditation]] was [[Anapanasati]] (sometimes pronounced Anapranasati), literally ‘[[mindfulness of breathing]].’ [[Rinpoche]] explained, “[[Sati]] is [[mindfulness]]. |
| − | Prana is breath. So we do mindfulness of breathing.” | + | [[Prana]] is [[breath]]. So we do [[mindfulness of breathing]].” |
| − | Rinpoche guided the meditation in a gentle, soothing voice. “I would like you to now focus on your breath. Breathe in, long, and breathe out, long, breath in, long, breath out, long. | + | [[Rinpoche]] guided the [[meditation]] in a gentle, soothing {{Wiki|voice}}. “I would like you to now focus on your [[breath]]. [[Breathe]] in, long, and [[breathe out]], long, [[breath]] in, long, [[breath]] out, long. |
| − | When you breathe in, you can feel your abdomen rising. When you breathe out, your abdomen falling. Feel the sensation of your abdomen rising, and falling, as you breath in, cultivate mindfulness of breathing.” | + | When you [[breathe in]], you can [[feel]] your {{Wiki|abdomen}} [[rising]]. When you [[breathe out]], your {{Wiki|abdomen}} falling. [[Feel]] the [[sensation]] of your {{Wiki|abdomen}} [[rising]], and falling, as you [[breath]] in, cultivate [[mindfulness of breathing]].” |
| − | Anapanasati, mindfulness of breath, helps cultivate the seven factors of awakening as defined the Anapanasati Sutta: | + | [[Anapanasati]], [[mindfulness of breath]], helps cultivate the [[seven factors of awakening]] as defined the [[Anapanasati Sutta]]: |
| − | sati (mindfulness) | + | [[sati]] ([[mindfulness]]) |
| − | dhamma vicaya (analysis) | + | [[dhamma vicaya]] (analysis) |
| − | viriya (persistence) | + | [[viriya]] (persistence) |
| − | piti (rapture) | + | [[piti]] ([[rapture]]) |
| − | passadhi (serenity) | + | [[passadhi]] ([[serenity]]) |
| − | samadhi (concentration) | + | [[samadhi]] ([[concentration]]) |
| − | upekkha (equanimity) | + | [[upekkha]] ([[equanimity]]) |
| − | Rinpoche said it can be thought of as a purifying, settling practice, “purifying our mind, purifying our body, purifying our karma. Mindfulness meditation is very beneficial. It is the bridge between body and mind. We focus on the breath, the bridge.” | + | [[Rinpoche]] said it can be [[thought]] of as a purifying, settling practice, “purifying our [[mind]], purifying our [[body]], purifying our [[karma]]. [[Mindfulness meditation]] is very beneficial. It is the bridge between [[body]] and [[mind]]. We focus on the [[breath]], the bridge.” |
Handling Distractions: the Ringing Phone Incident | Handling Distractions: the Ringing Phone Incident | ||
| − | As we meditated on the breath, growing more and more mindful — and relaxed — Rinpoche gently offered guidance: | + | As we [[meditated]] on the [[breath]], growing more and more [[mindful]] — and [[relaxed]] — [[Rinpoche]] gently [[offered]] guidance: |
| − | “Whenever your thoughts wander, or go somewhere else, looking and thinking, just make a mental note. Note that your mind is somewhere other than on the breath. Then, simply return to the breath.” | + | “Whenever your [[thoughts]] wander, or go somewhere else, looking and [[thinking]], just make a [[mental]] note. Note that your [[mind]] is somewhere other than on the [[breath]]. Then, simply return to the [[breath]].” |
| − | Ironically, a phone started ringing at this precise moment, followed by a flurry of “sorry, sorry, sorry” from the audience member who forgot to turn off the phone. Rinpoche didn’t miss a beat, continuing in his soothing voice, he coached us to keep us mindfully focused on the breath. | + | Ironically, a phone started ringing at this precise [[moment]], followed by a flurry of “sorry, sorry, sorry” from the audience member who forgot to turn off the phone. [[Rinpoche]] didn’t miss a beat, continuing in his soothing {{Wiki|voice}}, he coached us to keep us mindfully focused on the [[breath]]. |
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| − | + | “[[Meditation]] is not something you can fully [[experience]] within a short time,” [[Rinpoche]] said, as a precursor to a {{Wiki|dissertation}} on preparation for [[Mahamudra]]. | |
| − | “There is no instant realization. Today, people would like to have everything instant. If anything happens instantly, this experience may not necessarily be genuine… | + | “There is no instant [[realization]]. Today, [[people]] would like to have everything instant. If anything happens instantly, this [[experience]] may not necessarily be genuine… |
| − | Like learning a craft, we have to learn how to do it properly, and practice. We need to invest conviction, motivation and effort. | + | Like {{Wiki|learning}} a craft, we have to learn how to do it properly, and practice. We need to invest conviction, [[motivation]] and [[effort]]. |
| − | It takes time. We need to practice meditation diligently, and step by step. You shouldn’t feel discouraged when you don’t get instant results.” | + | It takes time. We need to practice [[meditation]] diligently, and step by step. You shouldn’t [[feel]] discouraged when you don’t get instant results.” |
| − | Rinpoche cautioned, “Even if, in your mind, you don’t feel there is progress, even if you don’t feel something tangible, you are still moving forward step by step. When you turn back to look, you’ll be surprised how far you’ve come.” | + | [[Rinpoche]] cautioned, “Even if, in your [[mind]], you don’t [[feel]] there is progress, even if you don’t [[feel]] something {{Wiki|tangible}}, you are still moving forward step by step. When you turn back to look, you’ll be surprised how far you’ve come.” |
| − | “So, remember, when you meditate, it doesn’t matter if you see signs of progress, it is always beneficial. That’s why it’s important to have patience and perseverance.” | + | “So, remember, when you [[meditate]], it doesn’t {{Wiki|matter}} if you see [[signs]] of progress, it is always beneficial. That’s why it’s important to have [[patience]] and perseverance.” |
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| − | Rinpoche prepared us for the various obstacles we might face in Mahamudra meditation. “There are two main obstacles. One is called the wandering mind or agitated mind. | + | [[Rinpoche]] prepared us for the various [[obstacles]] we might face in [[Mahamudra meditation]]. “There are two main [[obstacles]]. One is called the wandering [[mind]] or agitated [[mind]]. |
| − | The other obstacle is dullness, or sleepiness. If you sit and relax you might find yourself getting sleepy. Why do we get sleepy? | + | The other [[obstacle]] is [[dullness]], or sleepiness. If you sit and [[relax]] you might find yourself getting sleepy. Why do we get sleepy? |
| − | “Because, during the day, our minds are always busy, busy, busy. We don’t know how to relax our minds.” He gave the example of people who go for acupuncture or massage and fall asleep. | + | “Because, during the day, our [[minds]] are always busy, busy, busy. We don’t know how to [[relax]] our [[minds]].” He gave the example of [[people]] who go for {{Wiki|acupuncture}} or massage and fall asleep. |
| − | Rinpoche explained why we should value our obstacles. Obstacles are opportunities to practice, “they are blessings. So many obstacles in our lives turn into blessings.” | + | [[Rinpoche]] explained why we should value our [[obstacles]]. [[Obstacles]] are opportunities to practice, “they are [[blessings]]. So many [[obstacles]] in our [[lives]] turn into [[blessings]].” |
| − | “The key thing is awareness. If your mind is wandering, as long as you remain aware, then it’s a good meditation. Even if you get sleepy, if you’re aware, if you notice it, then it’s beneficial.” | + | “The key thing is [[awareness]]. If your [[mind]] is wandering, as long as you remain {{Wiki|aware}}, then it’s a good [[meditation]]. Even if you get sleepy, if you’re {{Wiki|aware}}, if you notice it, then it’s beneficial.” |
| − | ==End Thoughts: [[Excerpt from Anapasati Sutta]]== | + | ==End [[Thoughts]]: [[Excerpt from Anapasati Sutta]]== |
| − | Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication. | + | [[Breathing]] in long, he discerns, ‘I am [[breathing]] in long’; or [[breathing]] out long, he discerns, ‘I am [[breathing]] out long.’ Or [[breathing]] in short, he discerns, ‘I am [[breathing]] in short’; or [[breathing]] out short, he discerns, ‘I am [[breathing]] out short.’ He trains himself, ‘I will [[breathe in]] [[sensitive]] to the entire [[body]].’ He trains himself, ‘I will [[breathe out]] [[sensitive]] to the entire [[body]].’ He trains himself, ‘I will [[breathe in]] [[calming]] [[bodily]] [[fabrication]].’ He trains himself, ‘I will [[breathe out]] [[calming]] [[bodily]] [[fabrication]]. |
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| − | Rinpoche is the spiritual guide for Gaden for the West—with several meditation centres across Canada, Australia and the United States. | + | [[Rinpoche]] is the [[spiritual guide]] for [[Gaden]] for the West—with several [[meditation]] centres across [[Canada]], [[Australia]] and the [[Wikipedia:United States of America (USA)|United States]]. |
| − | He travels extensively, teaching several times each year in parts of Canada, Australia, the US and Mongolia. Rinpoche received many teachings and initiations from other great lamas, legendary teachers such as: Yongzin Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. | + | He travels extensively, [[teaching]] several times each year in parts of [[Canada]], [[Australia]], the US and [[Mongolia]]. [[Rinpoche]] received many teachings and [[initiations]] from other great [[lamas]], legendary [[teachers]] such as: [[Yongzin]] [[Trijang Rinpoche]], [[His Holiness]] [[Kyabje Ling Rinpoche]], [[Venerable]] [[Geshe]] Thupten Wanggyel, [[Kyabje Zong Rinpoche]], [[Venerable]] [[Lati Rinpoche]], [[Venerable]] [[Tara]] [[Tulku]] [[Rinpoche]] and [[Venerable]] [[Khalkha Jetsun Dampa]] [[Rinpoche]]. |
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| − | Theodore Tsaousidis has been conscious of his spiritual journey from an early age. Born in a rural community in Greece surrounded by mountains and valleys, he was profoundly shaped by nature and the ancient tradition of village elders and healers. His connection to nature and the spirit world is an integral part of who he is – as is his dedication to the Zen training he has followed for 30 years. | + | Theodore Tsaousidis has been [[conscious]] of his [[spiritual]] journey from an early age. Born in a rural {{Wiki|community}} in {{Wiki|Greece}} surrounded by [[mountains]] and valleys, he was profoundly shaped by [[nature]] and the [[ancient]] [[tradition]] of village [[elders]] and healers. His [[connection]] to [[nature]] and the [[spirit world]] is an integral part of who he is – as is his [[dedication]] to the [[Zen training]] he has followed for 30 years. |
| − | He is also blessed by the guidance of the Venerable Zasep Tulku Rinpoche. His healing and shamanic sharing stem from, his cultural roots, personal experience. and Tibetan and Buddhist traditions. | + | He is also blessed by the guidance of the [[Venerable]] [[Zasep Tulku Rinpoche]]. His [[healing]] and [[shamanic]] sharing stem from, his {{Wiki|cultural}} [[roots]], personal [[experience]]. and [[Tibetan]] and [[Buddhist traditions]]. |
| − | Theodore sees shamanism and meditation as a great alchemy for the healing of self and other. | + | Theodore sees [[shamanism]] and [[meditation]] as a great [[alchemy]] for the [[healing]] of [[self]] and other. |
Latest revision as of 01:58, 11 February 2020
“Mahamudra is ultimately about trying to experience absolute truth” — and Helping Your Mind Get to Know Your Mind: Teaching Retreat Notes, Zasep Tulku Rinpoche.
The stirring beat of many drums and a festive rise of musical voices broke the serene silence of a sunny and warm Saturday morning on sparkling Georgian Bay.
In a nice surprise for the many attendees of a much-anticipated Mahamudra retreat, Venerable Zasep Tulku Rinpoche—an internationally respected Buddhist teacher—was joyously “drummed in” by people from the local native community. Kathy Hopson, who helped organize, explained: “it is customary to Drum in an Elder or Healer out of Respect.”
The row of drummers accompanied a smiling Rinpoche into the hotel, down the halls to our meditation room, drumming and chanting the entire way. Guests in their hotel rooms must have wondered what was happening.
The crowd in the full-capacity conference room heard the approaching drums, echoing down the halls like a rhythmic heartbeat, and the lovely rising voices of the singers.
They continued to drum as Rinpoche crossed the room to the altar, where he would make his prostrations to the Buddha.
Kathy Hopson explained the context of the singing. As Rinpoche entered “we sang the Creation Song, singing of All life, Mother Earth, Father Sky, Water, Fire, Grandfather Moon, Gradfather Rocks and All Earth Birds and Animals.”
This was not the first time Rinpoche was drummed in by native singers and drummers. Previous events in both Nelson, British Columbia and Ontario began with drumming.
A Full House of Meditators
“It’s wonderful there are so many people here in this beautiful place, on this beautiful day for this teaching on Mahamudra,” began Zasep Tulku Rinpoche.
Some in the audience were past students, others might have come out of curiosity to see a well-known Buddhist teacher. Several families attended, with well-behaved children along for the experience.
The large gathering was quiet and respectful, so much so that during mindfulness practice it was easy to simply focus on the breath.
During contemplative moments, the only sound might be birds, muffled yet audible through the windows.
Theodore Tsaousidis, one of the event’s hosts, explained that aside from the beautiful scenery, this event was held in Owen Sound, Ontario “because there’s a lot of interest here.”
He put the full capacity attendance in context: “It is natural for these teachings to seem like a new way of looking at life —the way Buddhism looks at how to investigate the meaning of life, and also how to engage life.”
Theodore previously organized retreats in Owen Sound with Venerable Zasep Rinpoche, and is himself a visiting teacher at Gaden Choling in Toronto and Medicine Buddha Toronto.
Mahamudra “fits into life just as it is”
Simplicity of practice is one of the reasons Mahamudra is so popular.
There are teachings and instructions, as Rinpoche was about to explain, but it can be practiced anywhere, anytime, in any environment (even if this day had turned out grey and cold).
It fits into life, just as it is, with no added austerities or commitments.
Mahamudra is famous for its ability to reduce stress, stir the joyful mind, and even as a healing practice.
Rinpoche said, “Our lives are so busy, and we have many questions, and our energies are here and there and unsettled—it’s not so easy to be in the present moment, to cultivate mindfulness.”
After the stirring entrance, meditators needed to “settle” their minds for the day of mindful meditations and profound teachings to follow.
Rinpoche said, “We will do some praises to help us settle our minds into this present moment.”Rinpoche asked us to chant mantras to help us settle. “Mantra means ‘protection of mind’, protection of spirit, protection of consciousness. To protect the consciousness and mind we use mantras.
“When you chant a mantra it helps relax your body and mind. The mantra energy brings your spirit and consciousness to here, in the present moment.
It can generate a peaceful and calming effect on our consciousness. Most of the time, mantras are uplifting, helping our mind go to the transcendental state of meditation, beyond worldly concerns.
“We like to think of mantra as your spiritual companion who supports your journey toward enlightenment.”
Compassion the Essence of the Teaching
When introducing the mantra of Avalokitesvara — Om Mani Padme Hum — Rinpoche stressed this mantra’s importance: “Compassion is the essence of the teaching of the Buddha… It’s important to view our world with a compassionate eye.” We also chanted Shakyamuni and Tara’s mantras.
What is Mahamudra?
Rinpoche introduced the series of five meditations to follow with an explanation of Mahamudra. “Mahamudra is a Sanskrit word. Maha is “great.” Usually mudra is like a gesture or hand gesture.” He used the example of sacred dance, where the entire body of the dancer becomes the mudra. “Here, the Mudra has a slightly different meaning.”
“Mahamudra is ultimately about trying to experience absolute truth.” Rinpoche explained we experience our lives in the sphere of relative truth. Mahamudra helps us explore “what we call absolute truth. Everything is one. Samsara, Nirvana are both part of oneness. Like day and night.
There is no day without night. There is no summer without winter. There is no male without female. On the ultimate level reality is oneness, what we call shunyata, which literally means ’emptiness.’ Emptiness actually means voidness.”
Relative and Ultimate Mahamudra
Rinpoche explained that there are two experiences in Mahamudra: Vipassana and Shamatha. Vipassana corresponds with “ultimate Mahamudra” while Samatha helps us explore “relative Mahamudra.”
Shamatha is basically the practice of calming the mind through some form of single-pointed meditation—such as watching the breath. Vipassana literally means to see things as they really are. Rinpoche added, “In order to experience ultimate Vipassana Mahamudra, we start with conventional Mahamudra — Shamatha Mahamudra.”
Instructions in Shamatha Mahamudra
The retreat began with a guided meditation in Shamatha Mahamudra. “Shamatha Mahamudra is cultivating calm abiding mind, cultivating both calmness and awareness.
Mindfulness.” Tranquility meditation helps overcome the day-to-day mind that never rests, always agitated by anxiety, regret, misery and a disturbing emotions.
For this practice Rinpoche instructed us to sit in a comfortable position, “however you feel comfortable. You can sit on a meditation cushion, a zabuton, you can sit on a bench, or on a chair. Please make yourself comfortable.” He emphasized the importance of keeping the back upright and straight. “Keep your back straight. That’s very necessary… This way you can breath properly.”
He instructed us in the mudra of meditative equipoise, and demonstrated the ideal seated position—vajra or lotus with hands in the mudra of meditative equipoise.
Why Mudra of Meditative Equipoise is Important
“This mudra is symbolic of oneness, like a circle, like the sun and the moon and the world,” Rinpoche explained, after instructing us to place our slightly cupped right hand inside our left, then creating an oval shape by joining the two thumbs.
In explaining the importance of this mudra, he reminded us of how we always keep our hands “busy, busy” always moving, pointing, waving, and texting on phones.
“Today you see people holding iphones all the time. Even if they’re driving, they’re using their iphones. When they travel, as soon as the airplane lands they can’t wait, they’re already sending text messages. The hand is always busy, busy, busy.
“Here, we do this mudra to tell our body to ‘stop!’ What becomes important is mindfulness.”
He instructed us to try to breath only through the nose, and half-close our eyes, with head slightly tilted. He explained the entire seven point posture of Mahamudra, but then invited us to remain comfortable, not to force our posture.
The correct posture, if we are physically able to do so in comfort is called the Seven Dharmas posture, the seven aspects which bring mental focus. If the body is correctly settled, it will help calm the agitated mind, or its apparent opposite, invigorate the torpid mind:
First, sit on some kind of cushion. Rinpoche added that the ideal seated position, is the vajra position (also known as Lotus position)—as long as we can manage it without discomfort. He advised us not to worry if we had to use a chair, bench or support, but re-emphasized the straight back.
Next, we place our hands in the mudra of meditative equipoise, to stop our “busy hands.” Spine as straight as possible without rigidity.
Rinpoche explained that the subtle channels, winds and energies of our subtle bodies flow best if posture is straight.
Shoulders pushed back a bit, but relaxed. We are to be wakeful, yet not rigid. Neck slightly bent forward (which tends to naturally happen when seated with a straight spine).
Touch tongue to the palate. This has a pragmatic purpose. As we relax our minds, saliva continues to flow and can fill our mouths, forcing us to swallow constantly.
If the tongue touches the palate this isn’t an issue.
Rinpoche instructed us to mostly close our eyes, but not entirely. Closing the eyes completely can encourage a sleepy session. Open eyes are a little too distracting.
Anapanasati Meditation
Our first meditation was Anapanasati (sometimes pronounced Anapranasati), literally ‘mindfulness of breathing.’ Rinpoche explained, “Sati is mindfulness.
Prana is breath. So we do mindfulness of breathing.”
Rinpoche guided the meditation in a gentle, soothing voice. “I would like you to now focus on your breath. Breathe in, long, and breathe out, long, breath in, long, breath out, long.
When you breathe in, you can feel your abdomen rising. When you breathe out, your abdomen falling. Feel the sensation of your abdomen rising, and falling, as you breath in, cultivate mindfulness of breathing.”
Anapanasati, mindfulness of breath, helps cultivate the seven factors of awakening as defined the Anapanasati Sutta:
sati (mindfulness) dhamma vicaya (analysis) viriya (persistence) piti (rapture) passadhi (serenity) samadhi (concentration) upekkha (equanimity)
Rinpoche said it can be thought of as a purifying, settling practice, “purifying our mind, purifying our body, purifying our karma. Mindfulness meditation is very beneficial. It is the bridge between body and mind. We focus on the breath, the bridge.”
Handling Distractions: the Ringing Phone Incident As we meditated on the breath, growing more and more mindful — and relaxed — Rinpoche gently offered guidance:
“Whenever your thoughts wander, or go somewhere else, looking and thinking, just make a mental note. Note that your mind is somewhere other than on the breath. Then, simply return to the breath.”
Ironically, a phone started ringing at this precise moment, followed by a flurry of “sorry, sorry, sorry” from the audience member who forgot to turn off the phone. Rinpoche didn’t miss a beat, continuing in his soothing voice, he coached us to keep us mindfully focused on the breath.
Preparation for Mahamudra
“Meditation is not something you can fully experience within a short time,” Rinpoche said, as a precursor to a dissertation on preparation for Mahamudra.
“There is no instant realization. Today, people would like to have everything instant. If anything happens instantly, this experience may not necessarily be genuine…
Like learning a craft, we have to learn how to do it properly, and practice. We need to invest conviction, motivation and effort.
It takes time. We need to practice meditation diligently, and step by step. You shouldn’t feel discouraged when you don’t get instant results.”
Rinpoche cautioned, “Even if, in your mind, you don’t feel there is progress, even if you don’t feel something tangible, you are still moving forward step by step. When you turn back to look, you’ll be surprised how far you’ve come.”
“So, remember, when you meditate, it doesn’t matter if you see signs of progress, it is always beneficial. That’s why it’s important to have patience and perseverance.”
Obstacles in Meditation
Rinpoche prepared us for the various obstacles we might face in Mahamudra meditation. “There are two main obstacles. One is called the wandering mind or agitated mind.
The other obstacle is dullness, or sleepiness. If you sit and relax you might find yourself getting sleepy. Why do we get sleepy?
“Because, during the day, our minds are always busy, busy, busy. We don’t know how to relax our minds.” He gave the example of people who go for acupuncture or massage and fall asleep.
Rinpoche explained why we should value our obstacles. Obstacles are opportunities to practice, “they are blessings. So many obstacles in our lives turn into blessings.”
“The key thing is awareness. If your mind is wandering, as long as you remain aware, then it’s a good meditation. Even if you get sleepy, if you’re aware, if you notice it, then it’s beneficial.”
End Thoughts: Excerpt from Anapasati Sutta
Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.
About Zasep Tulku Rinpoche
Rinpoche is the spiritual guide for Gaden for the West—with several meditation centres across Canada, Australia and the United States.
He travels extensively, teaching several times each year in parts of Canada, Australia, the US and Mongolia. Rinpoche received many teachings and initiations from other great lamas, legendary teachers such as: Yongzin Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.
About Host Theodore Tsaousidis
Theodore Tsaousidis has been conscious of his spiritual journey from an early age. Born in a rural community in Greece surrounded by mountains and valleys, he was profoundly shaped by nature and the ancient tradition of village elders and healers. His connection to nature and the spirit world is an integral part of who he is – as is his dedication to the Zen training he has followed for 30 years.
He is also blessed by the guidance of the Venerable Zasep Tulku Rinpoche. His healing and shamanic sharing stem from, his cultural roots, personal experience. and Tibetan and Buddhist traditions.
Theodore sees shamanism and meditation as a great alchemy for the healing of self and other.
