The Pointing Out Style:Tibetan Essence Meditationson the Real Nature of MindPointing Out Level 1 RetreatMelbourne, 22-29 March 2018

Daniel P Brown PhDGretchen NelsonGretchen Nelson

For emergencies contact:Nigel Denning: 0407 097 722Luke Toop: 0403 505 402

Level 1 Schedule Day 1 6:00pm – 9:00pm Introduction – An overview of meditation practice Basic principles of intensive concentration meditation Review the 7 – point posture Day 2 10:00am – 12:30pm Introduction to concentration using the 3 – point breath Ordinary vs. Extraordinary forms of practice 2:30pm – 5:00pm Factors that potentiate the practice Common problems and methods to deal with them Distracting thought: drowsiness and flightiness 5:30pm – 7:30pm Application of methods to deal with thought and drowsiness/flightiness Vigilance practice Day 3 10:00am – 12:30pm Deepening concentration: Intensifying and easing up Skill in concentration 2:30pm – 5:00pm Concentration using the 7 – point object The problem of partial staying 5:30pm – 7:30pm Concentration using the mind-perspective Concentration with support : an overview of the state Day 4 10:00am – 12:30pm The development of physical pliancy Concentration without support Skill in intensifying & easing up Stabilising concentration from the mind perspective 2:30pm – 5:00pm Automatic concentration, one-pointedness and equanimity Accessing progress – The nine stages of the elephant path model Mediation on movement and stillness 5:30pm – 7:30pm Overview of the Ordinary Insight meditations

Day 5 10:00am – 12:30pm Emptiness of self mediation continued Emptiness of phenomena mediation – the ‘Mind Only’ perspective Developing skill in emptiness mediation 2:30pm – 5:00pm Emptiness and compassion combined mediation Developing mental pliancy and its role in insight mediations Meditations on emptiness of temporality Nargajuna’s Eight Extremes mediation Mahamudra meditation on the Unelaborated Mind & the Always There Mind Stabilising the Always There Mind, from the mind perspective 5:30pm – 7:30pm Extraordinary or essence insight meditation – an overview Stabilising the Simultaneous Mind as always there Simultaneous Mind and meditation on coarse-level thought – Water and Waves meditation Day 6 10:00am – 12:30pm Water and Waves (continued) Simultaneous Mind mediation on coarse level sense perception – Dreamer and Dreams mediation One Taste meditation – non-duality of the Simultaneous Mind Advanced One Taste meditation – sealing whatever occurs at empty upon arising 2:30pm – 5:00pm Sealing all occurrences as empty upon arising Automatic emptiness practice during and after the mediation session Overview of Non-Mediation instructions Gampopa’s Four Means to Set-Up Awakened Wisdom Maitripa’s Negation instructions The extraordinary version of Compassion mediation Evening practice Automatic emptiness each moment, off the pillow (no formal class, participants practice on their own with given instructions)

Day 7 10:00am – 12:30pm The problem of artificial vs. spontaneous activity of mind How making something happen or preventing something from happening obscures awakened wisdom The problem of conceptualisation Review of the practice as a means to set-up awakened wisdom Skilfully identifying and removing the obstacles to awakened wisdom Protecting instructions – real mindfulness without artificial activity, with awareness-itself as both the vantage point of and the object of mediation 2:30pm – 5:00pm Continuation of protecting instructions Individualised assessment of habits of mind that obscure awakened wisdom Setting up meditation; shifting the focus to the ground of awareness; practice from the vantage point of awakened wisdom 5:30pm – 7:30pm Practice that never ceases; continuous awareness of whatever arises moment-by-moment, sealed as Empty Upon Arising made calm/set-free as Empty Upon Arising Day 8 10:00am – 12:30pm Application of the practice to everyday lining – the issue of spontaneous presence How to deepen the gains Path-waling instruction Precious Opportunity meditation Closure

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The Pointing Out Style: Tibetan Essence Meditations

on the Real Nature of the Mind

Daniel Brown, Ph.D.

The Problem of the Ordinary Mind

•  Mind-perspective – Mind wandering – Distractibility—mind doesn’t stay on

intended object-of-focus – Discontinuity of awareness and state – Reactivity-suffering

•  Event-perspective – Disorganization of unfolding experience – Scattered and elaborated mental content

Mind Wandering •  Default mode of resting brain when resting

with eyes closed or not engaged in goal-directed task or external-orientation

•  Lack of deliberate intent •  Spontaneous self-referential thought,

memories, anticipations & imaginings •  Mostly without meta-cognitive awareness •  As much as 47% of day mind wandering •  Task intrusion & unhappiness Buckner et al, 2008; Gusnard & Raichle, 2001;Killingsworth

& Gilbert, 2010; Smallwood & Schooler, 2006)

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Neurocircuitry of Mind Wandering •  Primary medial prefrontal cortex activation

mPFC (Buckner et al., 2008) •  Two main circuits

– mPFC; PCC; precuneus, TPJ (sef referential thinking, self-judgment & evaluation; imagination, creativity, and switching from one thing to another)

– Medial temporarl lobe (prior experience, personal memory, and anticipations)

– Meta-cognitive awareness if coupled to fronto-pariental system (Bucker et al., 2008; Fox et al., 2015; Gusnard et al., 2001)

Meditation vs. Psychotherapy

•  Meditation is not a “relaxation therapy” •  Meditation not designed to address

psycho-pathology •  Meditation is about the problem of

everyday unhappiness •  Meditation is about awakening

– Liberation from suffering – The real nature of the mind’s awareness

Basic Principles of Meditation

•  Karma and learning theory •  Balance between the pundits and kusalis •  The need of a technical language for internal

states

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The Three Turnings of the Wheel of the Dharma

•  Best viewed much like scientific revolutions •  Three major developments or turning of the wheel:

–  First—Theravdin Buddhism •  Four Nobles Truths & Eightfold Path •  Reactivity and suffering •  The three mactivity

–  Third—The Essence Traditions •  Buddha nature •  Clouding over awakened awareness •  Levels of mind/awareness •  Dharmadhatu exhaustion & the 80 positive qualities •  All-at-onceness •  Conduct & enlightened activity •  arks—reactivity/impermanence/no-self

–  Second—Mahayana Buddhism •  Revision of no-self into emptiness practice •  Emptiness of time and simultaneous mind •  Bodhisattva

Levels of Mind in Indo-Tibetan Buddhism

1.  Coarse level—elaborated mental content –  Elaborated thought content –  Perceptual patterns –  Body sensations & discrete emotional states

2.  Subtle level—succession of unelaborated, fleeting mind moments

3.  Very subtle level •  Event perspective—storehouse consciousness or virtual events,

all interconnected •  Mind perspective—vast awareness-itself “like space” that

saturates all interconnected potential events 4.  Awakened level—Shifting the locus of awareness to the

Dharmakaya or ground awareness 5.  Buddhahood—enlightened Buddha bodies

Heart Sutra Mantra; Removing the Clouds

•  Gati: Awareness gone beyond thought •  Gati: Awareness itself gone beyond self

reresentation •  Paragati: Ocean-like changeless, boundless

awareness gone way beyond the convention of time

•  Parasamgati: Awakened awareness gone way way beyond individual consciousness

•  Bodhisvaha: Oooh! What a realization!

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The Heart Sutra as Exemplary of the Quick Path

•  Gate gate paragate parasamgate bodhisvaha •  “Gone gone, go way beyond, go way way beyond,

oh! What a realization” •  Gone—awareness gone beyond thought •  Gone—awareness gone beyond self •  Gone way beyond—ocean-like changeless, boundless

awareness gone way beyond the convention of time •  Gone way way beyond—awakened awareness gone

way way beyond individual consciousness & ordinary information-processing

•  Oh! What a realization!

Coarse Level of Mind •  Coarse level—elaborated mental content

–  Elaborated thought content –  Perceptual patterns –  Body sensations & discrete emotional states

•  Spontaneous unfolding of largely negative mental states –  Of Abhidharma list of mental 51 states, 9 are neutral, 16 positive,

and 22 negative –  Unfolding of largely negative states in ordinary experience leads to

suffering and everyday unhappiness, and interferes with spiritual development, e.g. meditation practice

•  Visualization practices at coarse level of mind aimed at cultivation of positive states

The Real Nature of the Mind

•  A boundless ocean of awakened awareness/love always-right-here

•  Clouded over by seeming substantial constructions of mind •  Emptiness removes of clouds systematically •  Emptiness is the path •  Stages of emptiness

–  Ordinary •  Self •  Phenomena (thought; emotion; perception) •  Time

–  Extraordinary •  Duality •  Limiting schemas •  Information-processing bias

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Nagarjuna and the Convention of Time •  Arising & passing away samadhi in the VM

–  Watching immediate arising/passing of mind-moments

–  Emphasis on ‘passing’ and dissolution experience –  Dissolution as the platform of awakening

•  Nagarjuna’s emptiness of time meditation –  Dialectical negation of convention of time –  Opens up simultaneous mind & implicate order –  The concept of dbang ‘influence’ –  Emphasis on bodhisattva activity & Six Perfections

over self realization

Awakened Awareness •  A boundless ocean of awakened

awareness/love always-right-here •  Last cloud: information processing •  Unbounded wholeness can’t be perceived

by partializing: – Thought partializes by delineating – Directed attention partializes – Particularizing partializes

•  The tendency of the mind toward something the outcome of which is something particular

•  Particularizing as prestimulus-perception

Neurocircuitry of Awakening

•  128 channel EEG in five conditions •  Results:

– Ocean & waves…Lion’s gaze •  Gamma activity in anterior cingulate cortex •  Deactivation of posterior cingulate cortex

– Awakening •  Gamma activity in parietal area •  ‘Awake’ means brain is awake •  No change in mPFC

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Crossing-Over to Awakening •  Conditions of the natural state:

–  Automatic emptiness –  Simplicity –  Freshness –  Transparent lucidity –  Non-duality

•  Automatic emptiness as a clearing agent for: –  Conceptualization –  Doing (making happen; stopping; striving; meditation

strategies) –  Particularizing

•  Shifting the basis-of-operation –  Crossing-over instructions –  Recognizing awakening

•  Non-localization •  Lucidity

Training the Mind •  Concentration Training

– Staying continuously and completely on the intended object of concentration

– Reducing frequency & duration of distraction to:

•  Thought elaboration •  Sensory experience, e.g. sights, sounds, etc.

•  Awareness/mindfulness training – Enhancing continuity of moment-by-moment

awareness –  Increasing the field & scope of awareness

The Three Maps •  Beginning to unstable awakening

•  Preliminary practice •  Concentration training •  Emptiness training •  Establishing the natural state & crossing-over (non-

meditation; thoroughly cutting) –  Unstable awakening to stable awakening all the time

•  Developing awakening in meditation more frequently and for longer duration—the ground aspect of awakening

•  Mixing awakening into daily activities •  The appearance aspect of awakening—liveliness

practice •  Confidence

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The Third Map •  Automatic self-arising/self-liberated •  The pathways of complete purification of the

residuals: – Karmic memory traces & emotions

•  Dharmadhatu exhaustion –  Perception; by-passing visions – The physical body; inner fire & rainbow body

•  The three-fold embodiment of enlightenment & five wisdoms – Locking into the structure of ultimate reality

•  Enlightened activity

Then Neurobiology of Concentration

 Anterior cingulate cortex (ACC) as brain system responsible for allocation of attention during competing attentional demands

 Evidence:  ACC deactivation in attention disorders like ADHD  Selective activation of ACC with Ritalin in ADHD

patients  Selective mind/body (non-drug) activation with:

  Hypnosis—Hypnosis as condition of heightened attentiveness to a single target and dysattention to everything else

  Meditation—Concentration meditation as ACC training

Training in Concentration  The most detailed, systematic instructions for concentration

training from the Indo-Tibetan Buddhist tradition of is the Nine Stages of the Mind Staying attributed to Asanga in 506 A.D.and in the yoga traditon is Patanjali’s Yogasutras.

 Asanga’s approach is known as the “elephant path” approach to concentration, with the introduction of basic tools for concentration, and a description of nine levels or refinements in concentration

 The ordinary mind is likened to a wild elephant that needs to be trained, and once trained manifest its full intelligence and strength for whatever the task is at hand

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Initial Concentration Skills

•  Isolating the intended object from background noise

•  Skill of staying on the intended object longer and longer on the intended object of concentration

•  Skill of recognizing distraction more and more immediately

•  Skill of recovery

The Basic Tools of Concentration: The Car Analogy

•  Concentration training is no more or less difficult than learning to drive a car

•  At first learning to drive a car seems overwhelming, but with practice it becomes second nature, once you master certain basic tools, namely the use of the: –  Steering wheel – Accelator –  Shift & clutch

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1. Basic Tools: Selecting a Concentration Object

•  There is no correct’ object •  Choosing something familiar

Nagarjuna’s instructions •  Using a sensory-based object to reduce

distraction by thought elaboration – The breath

•  Personality-specific objects

Basic Tools 2: The Contribution of Posture to Concentration Training

 Too much relaxation lowers the energy level and increases the mind wandering

 Akashige’s (1970) EMG studies on beginning and advanced Zen meditators at Kyoto University showed:   From the perspective of the striate musculature, meditation is the

even output and distribution of muscle work (it is not relxation)   Even output and distribution of muscle work resulted in:

  Guaranteeing an optimal energy level   Significantly less wandering of mind

 Adopting a stable posture makes it easier to train concentration

The Seven Body Points (lus gnad)

1.  Feet- cross-legged 2.  Spine– straight 3.  Upper Trunk– upright and open 4.  Hands– equipose 5.  Neck– slightly bent 6.  Tongue– touching upper palate 7.  Eyes– half open, fixed, unfocused

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Results of Holding the Body Points

1.  Immovable body (lus mi gyo ba) 2.  Isolation of the points (lus dben) 3.  Staying without fatigue (lus gnas) 4.  Settlement (rang ‘babs) 5.  Rearrangement (sgrigs pa) 6.  Proper activity (las rung) 7.  Purification of energy channels (dag tshul) 8.  Firmness of body/mind (bsam gtan)

Basic Tools 3: The Directing the Mind

•  Directing and fixing the mind (bsam gtan) •  The steering wheel metaphor •  Keeps mind on the intended object against its

momentum to scatter, much like using a steering wheel to keep a car on the road

•  Entails repeated effort

Basic Tools 4: Intensifying •  Intensifying supplies more energy to concentration

after directing mind to the intended object •  Like using an accelerator while driving •  Intensifying makes mind stay close to intended

object –  Like holding the reigns tight on a horse –  Like driving through fog with intense focus –  The ‘on watch’ metaphor

•  Too much intensifying causes agitation

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Easing-Up •  Easing-up relaxes the energy supplied to

concentration •  Like letting up on accelerator •  Easing-up heightens clarity of mind/object •  Too much easing-up leads to scattering •  Too little easing up results in:

– Coarse drowsiness –  Subtle laxity

•  The flashlight analogy

Basic Tools 5: Intelligence or Metacognitive Awareness

•  Intelligent identification of quality of concentration •  Self-correction of flaws during concentration •  Identifying the conditions which bring out optimal

concentration •  Metaphor of the smart driver •  Styles of intelligence practice: The Basic Tools of

Concentration –  Episodic disengagement –  Simultaneous concentration & intelligence

(a part of the mind remains vigilant)

Results of Concentration •  Staying on the intended object of concentration

– Continously – Completely –  Forte’s Harvard research on stages in concentration

training •  Calming the background noise; enhanced

organization of unfolding experience – Csikszentmihahalyi’s flow research

•  The term gzhi gnas describes “staying-calming” concentration

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Types of Staying

•  Continuous staying over time vs.

•  Interrupted staying over time

•  Complete staying at any moment vs.

•  Partial staying at any moment

The Continuation of Thought Elaboration

Unelaboratedmind-moments

Fleeting,barely

recognizablethoughtSpecific,

recognizablethought

Chainofassociatedthoughts

Elaboratedaydream

CoarseLevel SubtleLevel

Factors which Potentiate Concentration Training

 The cooking analogy—using all the ingredients  The necessary ingredients for concentration:

 Mindfulness   Intelligence or metacognitive awareness  Light-heartedness  Balanced , sustainable energy  Concentration (staying)  Calmness & organization of mind  Equanimity or non-reactivity to occurring mental events

 Trust (outlook & efficacy)

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Factors of Awakening 2. •  Trust is the primary factor of awakening •  The Six Perfections

– Generosity of spirit – Patience – Ethical behavior – Enthusiastic perseverence – Deep concentration – Wisdom

•  Positive states re-cast within the context of the greater social good

Visualizations to Develop Positive Ingredients

•  The ‘divine pride’ or exemplar method •  Familiarization •  Visualization in front •  Visualization inside; taking to heart •  Successive approximation •  ‘Signs’ of manifestation

–  Spontaneously emerging mental states –  Influence on everyday behavior

Problems of Concentration

•  Elaboration of thought Head vs. tail cognitions

•  Attachment & aversion re: sensory objects •  Coarse drowsiness, dullness, & flightiness •  Failure to stay continuously or completely

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Concentration with and without Support

•  Concentration with support –  Intended meditation object seems like a solid

support for concentration – Coarse level of mind

•  Concentration without support –  Intended meditation object no longer seems solid

to serve as support for concentration – Shift to subtle level of mind

Concentration: The Subtle Level of Mind

•  Thought & perceptual elaboration remains relatively unelaborated – Mind-moments; momentary vibrancy

•  Learning to shift to the subtle level in meditation – Marking progress by degree of unelaboration – Recognition of mind-moment activity – Stabilizing at the subtle level – Automatic samadhi – Finding the orderly flow of one-pointedness

Rules of Operation at Coarse & Subtle Levels of Mind

•  Coarse: – Bigger output, smaller effects – Deepen concentration by intensifying

•  Subtle: – Smaller output, bigger effects – Deepen concentration by easing-up

•  The space ship metaphor

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Samadhi (Deep Concentration)

•  Mind-perspective – Continuous & complete Staying – “intended object is devoid of its own form”

•  Event-perspective – Non-conceptual state (no Elaboration) – “Awareness stays one-pointedly on that, penetrates

into that, and takes on an identity with the intended object” YS 3:3

The Nine States of the Mind Staying

Path of Enthusiasm

Path of Intelligence

Path of Mindfulness

Path of Reflection

1.

2.

3. 4.

5. 6.

7. 8. 9.

10. 11. 12.

1.  Directing 2.  Continuous

Directing 3.  Resetting 4.  Close Setting 5.  Disciplining 6.  Calming 7.  Thorough

Calming 8.  One-Pointedness 9.  Equanimity 10.  Insight 11. Absorptions 12. Special Feats

Nine States of Staying: The Path of Reflecting

•  Reflecting oral instructions to mirror unfolding meditation experience

•  Settling the wild elephant mind by repeatedly directing and fixing the mind on the intended object until it learns to stay #1

•  Need to forcibly engage the object •  Continuously Directing #2—mind stays for

longer duration but also wanders longer

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Nine States of Staying: Path of Mindfulness

•  The mind stays continuously on the intended object

•  The problem of partial or patchy staying •  Correct by re-setting #3

–  Intensify (mind perspective) –  Break object into smaller units

(event perspective) •  The Problem of coarse dullness & flightiness •  Correct by close setting #4

Nine States of Staying: The Path of Intelligence

•  The problems of subtle dullness & subtle flightiness

•  Recognizing subtle dullness (“sinking mind”) with tool of intelligence

•  Disciplining concentration by fine-tuning •  Subtle laxity settles down #5 •  Calming subtle flightiness by easing-up #6

Nine States of Staying: The Path of Enthusiasm

•  Thorough calming of subtle flightiness results in automatic samadhi #7

•  Enthusiastic perrserverance •  Cruise control—mastery of effort •  Unlimited, balanced energy for concentration

(physical and mental pliancy) •  Finding the orderly flow of moment-by-moment

vibrancy (one-pointedness) #8 •  The deeper channel; intention of awaereness;

equanimity •  Serviceable concentration •  Calming-staying—the perfection of pliancy

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Our practice should be like a broad river that flows steadily and continuously Our mind should be like a fine, well-trained horse that is powerful but easy to control and direct

Kalsang Gyatso

Beyond Concentration

•  Access level of mind for Special Insight Meditations

(direct insight into workings of mind) •  Eight Absorptions; Non-Conceptual

Stillness (no insight possible)

•  Special Feats or psychic powers (manifest but unstable)

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Levels of Special Insight

•  Ordinary Special Insight – Emptiness of Self (self representation) – Emptiness of Phenomena (reality construction) – Emptiness of Time (ordinary time/space)

•  Extraordinary Special Insight – One Taste Yoga – Non-Meditation Yoga – Awakened Wisdom

Emptiness of Self

•  Emptiness Meditation – Self as a constructed representation in child

development – Ordinary sense of self provides cohesion, frame-

of-reference, and continuity – Ordinary sense of self is also the root of self

grasping and suffering – Self grasping and capacity to obscure as foci of

emptiness meditation

Emptiness of Self Examination Meditation

•  Reflexive awareness of sense of self/personal identity •  Sources of observation:

–  Strong emotional experience •  Pain •  Loss & depression •  Praise and blame

–  Interpersonal conflict –  Sickness

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Emptiness of Self Samadhi Meditation

•  Bring to mind ordinary sense of self •  Search to find any self existent“entity” in:

– Each part of the body – The body as a whole – Specific unfolding mental contents – Mind as a whole—entire field of consciousness

•  Thorough search until rearrangement of experience

•  Loss of ‘grab’ and capacity to obscure

Emptiness Meditation •  Target familiarization—evoking & observing self •  High speed search task using awareness

–  The relative speed of thought, attention, awareness –  Emptiness can’t be done conceptually-the intruder

metaphor •  Unfindability (rnyed med) “experiential shift” •  Breaking it down into smaller units of search •  Affirming negation

–  Seeing beyond the seeming substantial structures of mind

–  Separating the pure milk of awareness from the solid curds of seemingly substantial structures of mind

•  Shifting the basis-of-operation to a new level of awareness

Emptiness of Phenomena Meditation Using Outward Appearance

•  Addresses the seeming world ‘out there’ •  Habit of

– Outward orientation – Perceiving world as self existent

•  Meditation adopts an inward orientation •  See every perceptual moment as in the mind

and as a projection of mind •  Label as “Mind Only” •  Balance with Emptiness of Self

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Results of Emptiness of Phenomena Meditattion

•  Results of Emptiness of Phenomena Meditation

•  Outward sense of reality as “mere representation,” empty of self existent nature

•  All appearance “like light” •  Mind as “self illuminating” (rang gsal)

Emptiness of Phenomena Meditation Using Thought

•  Take whatever arises, e.g. thought, emotion •  Take event-perspective (“moving”) •  “Simple recognition” (ngo shes tsam) •  Neither turn from nor actively bring to mind

(spang blang med)

Padma dKar po’s Instruction

“Neither turn away from nor actively bring to mind whatever occurs, at the very moment it occurs,

But set up the conditions simply to Recognize it just as it is, without doing anything to it.

Now, if you can hold this perspective, each mind-moment will arise in its Emptiness,

And your View will become purified as you Stay upon it.”

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Jampel pabo’s Instructions on Not Representing Time

You thoroughly Search through whatever arises, past, future, and present

Whatever is a past mind is Done-With Whatever is a future mind is Unborn Whatever occurs in the present doesn’t Stay Don’t Represent [Time] anywhere. By not Representing anything, there is no past There is no future There is no present occurrence. You’ll transcend the [ordinary] Three Times.

Nagarjuna’s Eight Extremes Meditation

Based on dependent origination something occurs, yet

There is no Arising nor Passing-Away. There is no Nihilism nor Eternalism. There is no Coming nor Going. There are not Many nor One. Whatever tends to be Elaborated, becomes

almost calm again and again.

Jampel pabo’s Emptiness of Time Instructions

The past isn’t really gone; The future that seems not yet here is here; The present cannot be found anywhere [as real].

Examine the mind this way. This is the way of all phenomena as they really are. Although all [phenomena] seems to occur, they do not

exist as real in themselves But found to be Mere Concepts, a product of mind.

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Sabari’s Emptiness of Time Instructions

The Three Times, Not Represented, without Arising nor Passing Away,

do not Change into anything else. This is the Way-the-Realized-Mind-Stays, Whose Real-Nature is Great Bliss

The essence of practice is meditation on the real nature of the mind

With Mahamudra meditation, we are focusing neither on what the flashlight is illuminating nor on being the person holding the flashlight. Instead, we are looking from the point of view of the flashlight itself. H.H. The Dalai Lama Alexander Berzin

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Level of Mind that Realizes

The difference between the essence traditions of meditation and the sutra traditions is not the nature of the realization, e.g. emptiness, but rather the level of mind used to realize it.

H.H. The Dalai Lama

Sabari’s Affirming Negation; Meditation on the Unborn

Saraha says, “That seemingly arising as substance is made calm, like space.

Abandoning that, what can arise hereafter? It is Unborn, From-the-beginning. So Understand that Pointed Out directly by the

lama!

Stages of One Taste Yoga 1.  All phenomena as same taste of Emptiness 2.  Non-duality

Inseparability of mind-itself and its manifestations

Appearance-making aspect of awareness 3.  Continuous realization of same taste

Sealing (speed and range of emptiness realization) Automatic emptiness on/off pillow (Snow flakes)

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Stages of Non-Meditation Yoga

1.  Distinguishing spontaneous from artificial activity 2.  Individual consciousness as empty 3.  Awakened Wisdom

–  Flames of awakening –  Merging individual and ground consciousness –  Buddha-bodies

Types of Pointing Out Strategies

•  Protecting Style – sGampopa’s Four Means

•  Non-Meditation Approach – Affirming negation strategy

•  Tilopa’s Six Means •  Maitripa’s Not-taking-to-mind Instruction

sGampopa’s Four Means to Set-Up •  Simple No doing

–  Do not prevent/make happen •  Freshly Non-conceptual

–  Like refined gold •  Contentedly Not particularizing

–  Like a camel •  Uninterruptedly Awareness reflecting itself

–  As if untying a straw bundle Self-manifestation of the real-nature of the mind

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Set-up simply (glod)

•  Requires most effort •  Unstringing a bow •  Without making happen/blocking (dgagsgrub) •  All strategies of meditating •  No meditator; nothing meditated on

Set-up freshly

•  Resultant state of easing-up •  Unelaborated into coarse-level

conceptualization •  Without Representation/Recognition •  Real-Nature of mind illuminated

– Like fine gold that never loses its lustre

Set-up contentedly (rang gar)

•  Partializing •  Problem of individual consciousness

–  Individual consciousness as an empty construction

– Particularizing –the impulse of the mind toward something that makes it seem like a particular something

•  Particularizing obscures realizing wholeness of awareness

•  Child viewing temple metaphor

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Saraha’s Camel Metaphor for Contentedness

•  Whenever it is tied up, •  It wanders around in all ten directions •  But when set free, it Stays. •  Firm and Immovable. •  I understand the Mind to be like a camel.

Set-up uninterruptedly (lhug par)

•  Fruition of the Four Means to Set-Up •  Complete eradication of artificial activity •  Untying a bundle of straw •  Awareness reflecting itself to itself in its

totality, self-manifesting its real nature •  Way-the-Realized-Mind-Stays (gnas lugs)

Maitripa’s Oral Transmission Instructions

•  Not particularizing (yid la mi byed pa) – Negation of mental engagement or initial

movement of the mind toward an intended object to particularize it

•  Mindfulness-Without (dran med) – Uninterrupted awareness of awareness itself, in

its totality – Completely without:

•  Artificial activity •  Duality •  Looking without a looker

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The Four Types of Mindfulness

•  Mindfulness taking things as real (‘a thas ‘zur)

•  Mindfulness that recognizes Emptiness (stong nyid bzung dran nam ngo shes kyi dran pa)

•  Real Mindfulness (yang dag pa’i dran pa) •  Inconceivable Mindfulness (blo bral lam blo

‘das kyi dran pa)

Ras Chung’s Real Mindfulness

•  Awareness reflecting itself to itself (dranrig)

•  Knowing the difference between artificial and spontaneous activity of mind

•  Not preventing/not making it happen •  Not particularizing •  Altruistic attitude as door to enlightenment •  Not packaged in individual consciousness

Saraha’s Protecting Instructions

So long as you Set-Up the Mind’s Real-Nature And this awareness is Unobstructed The Fruition Stays. So don’t mess up the Real-Nature of the Mind that

remains pure from-the-beginning by trying to meditate.

Stay on the Mind’s Real-Nature—Bliss-Itself. You won’t fail!

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Gyatrul Rinpoche’s Four Ways to Let It Be

•  Let your View be – Like a mountain

•  Let your Meditation be – Like a still ocean

•  Let all Appearances be – Like the rays of the sun

•  Let the Fruition be – Like the Awareness of a Buddha

The Nature of Awakening

•  Basis awakening – The Dharmakaya ground of awareness

•  Path awakening – Blossoming of purification (sang gye) and

liberation •  Fruition enlightenment

– The Three Buddha-Bodies

Refinements of Awakening

•  Initial flames of awakened wisdom •  Merging of infant & mother consciousness

–  Loss of boundaries between individual & ground consciousness more completely during meditation

–  Basis of ultimate compassion –  Loss of realization in everyday life

•  Spontaneous awakening (continuous) •  Rearrangement of energy body & subtle consciousnesses •  Emergence of virtuous states •  Multiple consciousnesses; pure lands •  Buddha-bodies

Important Information for Attendees Pointing Out Level 1 Retreat Hello, and welcome to the Pointing Out Australia community. The Pointing Out Level 1 Retreat will begin soon, and the information included here will provide all the details to help you create a smooth, easy entry into the retreat. Getting to the Retreat The Treacy Centre has detailed info at their site:

http://treacycentre.com.au

Public Transport: The Victorian public transport system uses the ‘Myki’ card, which is not sold on the trains/trams or buses. There are self-service machines at the major train stations and some tram stops, or over the counter at newsagents and convenience stores like 7-11. Official site: https://www.ptv.vic.gov.au/getting-around/visiting-melbourne/ Journey planner: https://www.ptv.vic.gov.au/journey

Trams: take the #19 tram to stop 16 on Royal Parade. On the map above, the tram stop is on the right hand side https://goo.gl/maps/rMCPm25Lgpw Trains: take the Upfield line to the Royal Park Station On the map above, the train station is in the top left corner https://goo.gl/maps/zMQzBCq8v5D2

Car Parking: There is paid and unpaid parking around the venue, including the car park for the Melbourne Zoo. You may need to refresh your parking permit during the breaks. More details on the Treacy Centre location page linked above Date, Times, Schedule The retreat will begin at 6:00 PM Thursday 22 March and end at noon on Thursday 29 March. The first session (22 March) will end around 9:00 PM. Please arrive at the Conference Hall by 5:45 PM to sign in. Daily Schedule: Subject to modification once retreat begins

Morning Session: 10:00 AM to 12:30 PM Afternoon Session: 2:30 PM to 5:00 PM Evening Session: 5:30 PM to 7:30 PM

https://www.pointingoutaustralia.org/2018-events/level-1-retreat/schedule/ It is very important to attend every session. The retreat is designed sequentially, and every session builds on the previous session - you will not be permitted to attend subsequent sessions unless you have made an arrangement with Dr Brown in advance. If for some reason you must miss a session, such as illness, please contact us as soon as possible - see the Emergency Contact numbers below.

https://www.ptv.vic.gov.au/getting-around/visiting-melbourne/https://www.ptv.vic.gov.au/journeyhttps://goo.gl/maps/rMCPm25Lgpwhttps://goo.gl/maps/zMQzBCq8v5D2https://www.pointingoutaustralia.org/2018-events/level-1-retreat/schedule/

Meals: Morning and afternoon tea will be provided throughout the retreat by the Treacy Centre, and fruit and sandwiches for the 5pm break. We will not have access to refrigeration or a microwave at the Treacy Centre, so if you intend to bring meals please plan accordingly. In good weather, there is lots of outdoor space at the centre and in Royal Park, a blanket will be helpful. In bad weather, there are indoor facilities. There are lots of restaurants and cafes nearby on Sydney Road, most about a 15 minute walk or a very short tram-trip away. Given dinner break is only 1 hour, it can be a bit of a rush. Many participants bring a light snack for dinner break and many have dinner after the evening session ends. Attire and Seating: Please wear comfortable loose clothing appropriate for a meditation retreat. The conference centre is air conditioned, and at times a light jumper or shawl is a good idea. Melbourne weather can be extremely unpredictable, so make sure you have something for hot / cold / rainy conditions. Chairs are provided. It is fine to do the entire retreat in a chair if that works best for you. Bring a light pillow if you can to make the chairs more comfortable. If you prefer to sit on a meditation cushion, you will need to bring your own. Mats are optional - the floor is carpeted. Normal home cushions do not usually work well - You can buy meditation cushions online for around $60 from retailers.

Committee members have used and can recommend the following online suppliers: https://www.empind.com.au/shop/item/yoga-meditation-zafuzabuton--- cushions-pillows/zafu-and-zabutons for traditional cushions and mats, including inflatable travel versions https://www.blackdragonseats.com.au for a meditation seat with a modern design

https://www.empind.com.au/shop/item/yoga-meditation-zafu-zabuton---cushions-pillows/zafu-and-zabutonshttps://www.empind.com.au/shop/item/yoga-meditation-zafu-zabuton---cushions-pillows/zafu-and-zabutonshttps://www.empind.com.au/shop/item/yoga-meditation-zafu-zabuton---cushions-pillows/zafu-and-zabutonshttps://www.blackdragonseats.com.au

General Retreat Etiquette: We try to keep "rules" to a minimum, but for the benefit of all participants, we ask that you follow these guidelines: • Please be in the hall and ready to begin at least 5 minutes before the beginning of each session. • Except for emergencies, do not leave the hall during a lecture or meditation session. If you must step out, please go and return quietly. • Please turn off your phone or put it on airplane mode before you enter the meditation hall. Putting it on silent is not adequate - the vibration will be audible during meditation sessions, and will distract the other attendees. • Please do not use your phone at any time while in the meditation hall. To avoid disturbing fellow meditators, please go outside the building to make calls. • Many participants like to use the times before and after formal sessions to meditate or rest. Please limit any talking or noise in the hall if anyone is meditating or resting. Emergency Contacts:

Nigel Denning: 0407 097 722 Luke Toop: 0403 505 402

If you have any questions or concerns, please email the organisers: info@pointingoutaustralia.org Looking forward to seeing you at the retreat! Nigel Denning for Pointing Out Australia. For more information, please visit our website at https://PointingOutAustralia.org

mailto:info@pointingout.orghttps://PointingOutAustralia.org

The Pointing Out StyleKagyu Refuge Tree.jpgelephant pathLevel 1 Schedule7 PointingOutMasterSlides.ppt