Devotion and Realization

I just had a wicked deep meditation, almost scary deep, like when you realize that you are about to leave your body or start literally floating. There is a moment when you realize that you are actually keeping those events from happening.

Clear Light Body Meditation

This was just 12 minutes of concentration, and 12 minutes of the Clear Light Body meditation that is my current favorite. It is a King of Samadhi meditation, meaning it is concentration on a specific object all while simultaneously holding the view of the illuminated vast expanse, only I don’t have to “hold” that view. As I sit down, it is already complete. The object in this case is the body as a whole, not patches of the body, but the whole body. The visualization is of the body as a glass bottle floating in space. The body fills with radiant light. This is an amazing meditation at any time, but it is notable for making my migraines stop.

Prostration and Dakini Practices

I had been chatting with DreamWalker before this sit about the sense in Tibetan-y Buddhism of devotion. I know we pragmatic dharma-ites are supposed to loath all that religious-y crap, but It turns out that it becomes increasingly important. 

On retreat, for example, I learned the deep meaning behind every gesture in a prostration, Bön style. It is a fluid, beautiful, physio-energetic practice, body-heart-mind. At the beginning, one  scoops space up with both hands and lifts it to the sky; then folded palms go to crown, then throat, and then heart. The lifting up is offering. It makes physical the gratitude for the teachings and the teacher. The pressed palms are for body (white light, crown), speech (red light, throat), and heart-mind (blue light, heart center). Then one thrusts arms down and out, a gesture of being done, renouncing the causes of suffering. Finally, one drops to the floor with knees, palms, and forehead; this is the door that seals the offering. 

Likewise, merging with the Dzogchen dakinis was a wondrous rush whose effects are still blazing and thrilling through me. I am integrated with those ladies.

Visionary Guru Yoga and Sitting as the Mother

Tonight, as I sat as the Clear Light Body, images started spontaneously flashing before me: Padmasambhava, John in a white tee-shirt and jeans, White Tara, and Zhangzhungza Wokyl Lama, with whom I felt an intense connection in the retreat sit. I merged with each one, I felt that I was dropping and floating simultaneously, and my vision was checkered with bright colors. This practice is, yes, about the natural state, but it is equally about love. 

In fact the visions started right after I prayed for support and help as I teach my 21-year-old son and help him establish practice as he has asked. He is the test subject for the practice manual I wish to write, so may this help him, me, and eventually others. This is when Tara popped up because I was literally sitting as the mother. And we all know that a mother’s love for her son is the primordial metaphor of metaphors because it is the metaphor for relationship itself.

Loving Gratitude for the Teacher

In Clarifying the Natural State, the student is instructed to offer everything to the master: “Offer him your very body.” This is how intense the love for a teacher is and I think needs to be. There is an energetic pull to all this. Awakening and transmission are the greatest siddhi. Never forget it. Never forget what a miracle and privilege it is to find the fount of teachings that will help you wake up, transform, embody the gains, and transmit them yourself.

Concentration on Fluidity

I just had a wonderful sit: 12 minutes of concentration and then 12 minutes or so of a form of King of Samadhi called Clear Light Body.

Concentration on Energy and Grounding

I began the first 12 minutes by feeling the whole body energetically on the in-breath, and concentrating on the stability of gravity, dropping into the ground, on the out-breath. This practice is effortlessly engaging.  At one point, I had a flash memory of Reggie Ray’s saying to send the energy of the body all the way down into the center of the earth – actual grounding. I found this variation at least as interesting as focusing on the ground as holding and stabiltiy, the way John instructs. It was pleasurable to feel the energy coursing along sinews of the body during inhale, and then to feel it blasting down into the earth on exhale. Rapturous is the momentum of continual arising and release. 

At a certain point, I dropped the focus on the breath altogether and focused on continual releasing into gravity. Then vipassana arose: I started noticing how my body simultaneously had weight and did not have weight but floated, as it were. You see, there was no solid substrate beneath my body at all. It is all energy: body and ground. This can be clearly experienced as truth if one simply notices.

Thai Forest Relationship between Samatha and Vipassana

I’ve always preferred concentration practices that use movement and give me something to do. Concentration does not have to be on something that seems “solid,” nor does one have to artificially solidify the object and the body to stillness. The Burmese separate samatha and vipassana into two separate practices; however, the truth is that, if one is any good at concentration, then solidity will break up and insights will arise soon enough anyway. The Thai Forest masters did samatha and vipassana in tandem, in the same sit, but even if that oscillation isn’t deliberately set upon, it will happen anyway. 

Tibetan Elephant Path as Mixture of Samatha and Vipassana

I keep having this argument with one of my dharma friends because he insists that the Tibetan Elephant Path is concentration only. Then he says nonsensical things like “all nine stages are simply to gain access concentration, no jhanas,” and “the Elephant Path is the whole path.” Both of these statements are dead wrong. Why would there be nine entire stages to getting access concentration alone, which is a very low level of accomplishment? And what is the access to if not to liberating insight, vipassana, which this person denies plays any part in the Elephant Path. I’ve sat in retreat with many absolute novices who experienced Arising-and-Passing-Away (A&P) phenomena on the second or third sit per Elephant Path concentration. It is therefore quite evident that the Elephant Path encompasses samatha, vipassana, and a fluid movement back and forth between the two. It is therefore correct, if too cryptic for my own taste as far as maps go.

Mastering the Core Teachings of the Buddha, Second Edition

Interestingly, Dan Ingram, in draft MCTB2, moves completely away from the Burmese tradition in this regard, as beloved as that tradition is to him. He restructured MCTB to yoke everything – vipassana and samatha – under the jhanas as map. This is, he said to me, really how he’s always thought of things. It is also how I experienced and experience them. Having one simple map – the jhanas – as one in which to elucidate the 16 ñāṇas (cyclic insight stages), concentration states, and the dynamics between them is a welcome improvement over the division into two separate practices. He also no longer recommends “dry” vipassana, which is vipassana without the easeful lubrication of the concentration states (samatha jhanas).

Clear Light Body

Well, I put off finishing this post so long that I now don’t remember anything about the specific CLB meditation session, except that it was wonderful. This is a King of Samadhi practice, which means that it is done from the natural state, groundless ground, the vast expanse of awareness. Rigpa-Mother goes (how can it not at this point), and inside that the practitioner takes the body as a whole as concentration object. The body is visualized as a glass floating in space and filled with light. This is a deeply healing, blissful meditation that obliterates any acute pain in my body, including my migraines. It is not vipassana; instead, it is a concentration practice from within the vast awareness. You have to have awakened awareness and, as a state, groundless ground to practice it.

My Book versus Ingram’s

My book will one-up Ingram’s unification of samatha and vipassana by bringing in awareness practices sometime shortly after what he calls stream entry, or first path. I reject his four-path model, and even he rejects it in the narrative of what actually happened to him along his path. Why hold onto an inadequate model of awakening? Why work within four paths borrowed from Theravadin traditions when the ten fetters that define each path in that tradition are rejected as impossible? 

Actually, Ingram is wrong on both counts, for the four paths as distinct stages with definable characteristics and signs breaks down into nonsense right after stream entry. No one can say convincingly what second path is, and his book says only that another cycle of the insight stages has happened and that a lot of emotional stuff comes up on second path. So? A lot of emotional stuff comes up right after any new realization, cyclically, as the being is trying to integrate realization with individuation and actualization. 

What he calls third path is really a mess: He and his favorite teacher speak jokingly of Twelfth Path because Third to Fourth contains innumerable cycles and no clear aha! In fact, what happens in that territory is a bunch of aborted half cycles, and stages out of order. There is a clear sense of cycles within larger cycles. It becomes so very complex that Daniel has created a complex notation system for pinning down stage and substage daily. Why? What good does it do to keep dwelling in the misery of noticing stage progressions that go nowhere new?

Enter awareness practices. The someplace new needs to throw off the shackles of states and stages emphatically. So soon after MCTB second path, I advocate a move to Indo-Tibetan essence practices. I’m absolutely convinced that this makes the most sense, is the most pragmatic and efficient path. I would say more, or could, but wait for the book.