Tantric Archives - Mindful Happiness

November 8, 2017 By Admin

Tibetan Tantric Meditation on Selflessness

Mahamudra meditations tend to unify emptiness and bliss, and represent many core principles of Tibetan Buddhism. Nagarjuna’s text on The Middle Way played an important and influential role in these practices. Selflessness of persons and selflessness of phenomena are highly represented in noted meditation practices. Therefore,, this can be considered an advanced post on the topic. The following general steps will note aspects of the meditation sequence. We begin with the idea that all realness related to perceptions of I/Me/Mine are imputed through thoughts and the projections of the mind. Humans tend to experience I/Me/Mine and objects of awareness as real, concrete, substantial, and permanent entities. This is one reason why we cherish human life so, so much. To open up awareness and experience to the opposites of these characteristics, we need to focus meditative practice within a series of specific steps. These modified steps are noted below.

First decide what the object of negation is. All will be related to emptiness of persons and objects. For our practice now, we will focus on the I/Me/Mine of “your” breath as our object of negation (selflessness and emptiness). Your breath is not permanent or self-originated; it contains properties of emptiness.
Using our mind, body, breath and object awareness as the sources of negation is quite difficult, and may require years of practice to achieve. This is due to the reality of using our mind and body in experiencing the perceived situations and negating their inherent existence at the same time. This can be confusing.
Defining inherent existence is a problem in and of itself. This depends on key Buddhist principles like impermanence, dependent origination, no-self, and ultimate emptiness of all things. I/Me/Mine ego perceptions of self, phenomena, and breath meet none of these listed Buddhist requirements.
Use of logic is important at first. Since the I/Me/Mine of self, mind, body, phenomena, and breath have never existed as permanent, self-originating, substantial entities the use of logic is a starting point. So now just focus strongly on how the breath is impermanent, not self-originating, and ephemeral. Tangle with your mind and body experience on this while you breath slowly and deeply in and out, in and out.
Realize it is your “self-grasping” mind (p. 189) that makes you “think” the breath is real in ultimate terms not simply in contemporary terms. Just because we mind-body experience breath does not mean it is ultimately real and ever-lasting. We all know that when we die, so does our breath.
Remember a time when you were insulted or harmed by the words and/or actions of others. Notice how quickly your mind-body system can produce that unpleasant emotional reactions – a temporary emotional reaction. You probably felt flattened, but for a short time related to your lifetime!
Now recall a time when you were joyous or happy by the words or actions of others, and how that pleasant emotional reactions was also quite temporary – not ever-lasting. You probably felt inflated but for such a short time.
Our pleasure-seeking and suffering-avoiding self does not bring us happiness; in fact this brings us more suffering exactly because of the core principles of impermanence and dissatisfaction with whatever we now experience. We always want more and more! We attach to and grasp at anything that we believe may make us happier. We do the same thing for suffering; we hope in vain to avoid, reduce or end it.
The I/Me/Mine of your breath is not part of the aggregates or it may be. If you are ill, it is not YOU who are ill but part of the body or mind that is ill. If the experience is and is not part of the aggregates then it cannot exist inherently, ultimately. It is only our contemporary experience that is being mind-body registered. It is the working of the “mistaken minds” (p. 194).
Recall that the aggregates (also named skandhas) of form, feeling, perception, volitional acts, and consciousness are the “heaps” related to attachment and desire. Each one upholds impermanence, self-suffering, and no-self. Our endless seeking desires and behaviors cause suffering due to general dissatisfaction with what is, and imply no underlying soul or self in this endless samsaric process.
If nothing exists concretely and permanently in ultimate time and space, what is there to fear and what is there to seek? Have you experienced anything like emptiness in your meditative being here now? Before you answer to yourself, note that emptiness experiences come is various forms.
Now slowly and with discernment, take a few more deep, slow, calming breaths. Be with yourself!

For more information on this complex process refer to Geshe Kelsang Gyatso (1982, 2014 end.). Clear Light of Bliss: Tantric Meditation Manual. London, UK: Tharpa Publications, pp. 187-204.

Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont

Author of Mindful Happiness

New Edition of Mindful Happiness in Production…Coming soon!

November 4, 2017 By Admin

Tantric Meditation on Emptiness of Self

Mind training on emptiness of self requires single-pointed attention and concentration on space, empty space. Emptiness awareness in

equipoise of meditation appears as the empty of space. When we practice this repeatedly with calm abiding we can attain direct experience of non-conceptual realization – true emptiness. Awareness of emptiness experience may occur as a quick glimpse or as an extended experience. Some people note it as if floating in endless, boundless space, while others experience trance-like nothingness. These are only two of many possible experiences. Once we achieve this condition we are ready to see ultimate truth. The conventional experience of I/Me/Mine will challenge us via attachment and grasping. Much practice is necessary to overcome this trap. Keep in mind the huge differences between conventional and ultimate reality.

Begin meditating on the expectation of experiencing some form of non-conceptual emptiness.
Then become acutely aware of the re-experiencing relapse into I/Me/Mine norms of conventional, solid, substantial human existence. Note how your thoughts and emotions make it all seem so, so real. When this occurs, note it and move back to expecting emptiness.
While meditating in this manner, when your mind reminds you of your past pain and suffering, work at not reacting strongly. Recognize that in ultimate reality the suffering self is somewhat of an illusion.
Now we are ready to focus on the self as the object of negation. Accept for now that you can attain selflessness of the I-phenomenon. Even in the conventional reality of time-space it is possible to be in emptiness. Do not fear it, but if your “gut” tells you strongly to stay away – do it.
Contemplate that form is empty, and that the “I” of self-grasping is also empty. Recall a time when you experienced fear. Notice the strong tendency to defend and protect the self. Notice how/where the fear imparted you. Remember what parts of the mind and body reacted, and that the whole is NOT the sum of its parts. Collective parts of the body and mind do not constitute the whole of the person. Here, again, we confront the most difficult understanding of ultimate reality – that the self is impermanent, insubstantial, dependent on causes and effects, a projection of mind, and an illusion – it is empty.
Contemplate how the mind-body of humans, even the entire universe of form, is ultimately space, time, sensory awareness, thoughts, emotions, consciousness, and flowing energies. The particle is part as is the wave, but neither constitute the existence of a permanent, independent, lasting, substantial self.
Now try to track your sensation of inner flowing energies. We could do the same for thoughts, feelings(sensations), and emotions. Notice it is all about flow – nothing substantial, fixed, hard, stationary, etc. All our self-oriented experiences are imputed by conception and perception in empty time and space. This is the mind at work. This is the mind doing its work.
Does your personal experience of self exist in the past? In the present? Or in the future? We note that all three are associated with the self. However, we can only exist ultimately in the present moment of experience, so why suffer so much from the past and dread so much about the future. If we exist ultimately in the present, what happened to the conception/perception of self in the past and future?
Yes, it disappeared even if we have memory or projections of its experiences. See how impermanent the self is! See how the flowing of what we experience as conventional concrete events is also somewhat empty. We may remember events, but the self is here now and nowhere else. This elusive self is empty.
Work harder on this meditative experience of the self here now in ultimate emptiness. Then breathe and rest! Sit quietly and contemplate your experience, where you have been, and where you are right now.

For more information refer to Geshe Kelsang Gyatso (1982, 2014). Clear Light of Bliss: Tantric Meditation Manual. London, UK: Tharpa Publications, pp. 187-204.

Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont

Author of Mindful Happiness

New Edition of Mindful Happiness in Production…Coming soon!

A Dark Night with Saint John of the Cross The writings of Saint John of the Cross offer a special viewpoint about the suffering of souls, suffering souls on their way to unity with the divine. What follows stands in contrast to the Buddha’s views in The Dhammapada about ultimate happiness without any form of union […]

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Tantric Meditation on Emptiness of Self Mind training on emptiness of self requires single-pointed attention and concentration on space, empty space. Emptiness awareness in equipoise of meditation appears as the empty of space. When we practice this repeatedly with calm abiding we can attain direct experience of non-conceptual realization – true emptiness. Awareness of emptiness […]