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November 4, 2017 By Admin

Tantric Meditation on Emptiness of Self

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.

  1. Begin meditating on the expectation of experiencing some form of non-conceptual emptiness.
  2. 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.
  3. 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.
  4. 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.
  5. 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.
  6. 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.
  7. 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.
  8. 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?
  9. 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.
  10. 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, VermontChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

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Filed Under: Featured, Meditation, Mindful Awareness, Self Care, Tantric Tagged With: EMPTINESS, MINDFULNESS, PRACTICE, SELF, TANTRIC MEDITATION

September 12, 2017 By Admin

Consciousness, Emptiness, and Well Being

Consciousness, Emptiness, and Well Being

This is an advanced post on the complex relationship among consciousness (awareness), emptiness, and well being. Readers with advanced understanding of Buddhist Psychology will recognize the inherent relationships among consciousness, emptiness, and well being and interactions with core Buddhist concepts and experiences such as happiness and suffering, impermanence, non-dual nature, dependent origination, and emptiness of all phenomena related to the former.  It is the total integration of these concepts, processes, and experiences that guide us on our personal path to enlightenment or nirvana. If we achieve wise-mind skills and meaningful regular meditation/yoga practice – as well as keep the above information in mind – we will also achieve mind and body wellness to the highest possible levels.

In an advanced contribution to our understanding of consciousness, , R. Spira (2017). The Nature of Consciousness opens up many doors of awareness to just what consciousness is and what it is not. Spira reminds us that only consciousness is aware of consciousness, and that WE are the only conscious entities that are aware of experiencing it.  Unlike the epiphenomena of the universe, in which we become aware of the seamless, unified wholeness of it all, the space between the subjective (our mind – the I/Me/Mine)) and the objective (something outside or inside that you become aware of) eventually leads us to an error in perception: That we are separate, substantial, solid individuals experiencing separate, substantial, solid things in the world.  We believe the objects and experiences we are aware of are solid, full, real forms of form in a very temporary time-space continuum. However, our consciousness and awareness are transparent, empty, and formless; thus, our mind-body of experience making sensory contact with objects – and registering as pleasant, unpleasant or neutral – is also transparent, empty, and formless. It is simply just how the mind and body function. Consciousness has no set of values or valences; it is simply a state of neutral awareness.

Leading physicists (Einstein, Planck, Bohr, and Schrodinger to name a few) have for a very long time noted that observation effects the observed; that is that subjective (mind) investigation of objects of matter do change the objects of matter.  We can only observe the wave energy or the particle at one time but not both.  As we observe subjectively, the object of observation undergoes some form of change. Perhaps this is the barely noticed effect of the very subtle energy in observation impacting the observed. So our consciousness is the only absolute reality of all things that appear to exist. The momentary sensory contact with objects and experiences produces that which consciousness is aware of. So, with these somewhat heavy viewpoints from Buddhist Psychology, we will examine upclose the meditative experience of being conscious of pure emptiness. Personal awareness of your consciousness is a neutral continuum of constancy, but sensory contact with objects and experiences leading to pleasant, neutral, or unpleasant feelings is a limited time-space phenomenon in the present moment.

As you meditate, apply complete attention, awareness, and deep consciousness on the following statements about your possible meditative experience here now. This is difficult; do your best.

  1. Consider the reality of physical, empty, transparent space between your mind and the object of interest.
  2. This inter subject-object space is invisible, but your consciousness knows it is there (close or far).
  3. We can experience timeless-space and spaceless-time.
  4. Since the essential nature of mind is awareness (pure and empty consciousness), our space-time and time-space consciousness is borderless and boundless.
  5. In the experience of conscious emptiness there is no up, down, right, left, outside or inside – there is no solid object entity, just atomic space and surrounding space.
  6. The human mind is the action of pure consciousness/awareness via sensory contact with objects.
  7. Our awareness of being conscious of our consciousness means that is the only true entity of the self.
  8. It is the I/Me/Mine of the ego that registers consciousness of something, anything.
  9. Consciousness of ultimate emptiness is the highest understanding possible in human life as well as in physics.

For more details refer to Spira, R. (2017). The Nature of Consciousness: Essays on the Unity of Mind and Matter. Oxford, UK: Sahara Publications, pp. 3, 19-33.

Anthony R. Quintiliani, PhD., LADC

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

Author of Mindful Happiness  

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New Edition of Mindful Happiness in Production…Coming soon!

Filed Under: Consciousness, Emptiness, Featured, Well Being Tagged With: BUDDHISM, CONSCIOUSNESS, EMPTINESS, MINDFULNESS, WELL BEING

July 15, 2017 By Admin

Advanced Buddhist Practices – Abiding in Emptiness Anthony R. Quintiliani, Ph.D., LADC

Advanced Buddhist Practices

Abiding in Emptiness

The various impediments (enemies) to abiding in emptiness are noted below.

  1. We have strong attachment to objects of mind and our sense door pleasures.
  2. We experience strong desire and cravings as our norms.
  3. We over-attach to forms of affection.
  4. We may become stuck in grief related to our experienced suffering.
  5. We may get stuck in our self-centered desires, wants, needs, cravings, clinging – the I/Me/Mine syndrome of misery.
  6. We may act with disinterest of the needs of others – greed!
  7. In severe cases, we may have a total absence of caring about others.
  8. We get stuck in samsaric conditioning for pleasure only over boredom and suffering.
  9. We are captured by the effects of the five aggregates (form, feelings, perceptions, formations, and consciousness) even if they are impermanent and unsatisfactory.
  10. We may wonder why we feel so unfulfilled no matter what we have in life.

The various processes that support abiding in emptiness are noted below.

  1. We live with loving kindness and compassion for others.
  2. We do cherish life – all life.
  3. We have deep appreciation for authentic joy, knowing it is impermanent in nature.
  4. We practice strong gratitude for what we do have now, not what we want.
  5. We have learned to remain in the present moment of experience, where our personal power resides.
  6. Our depth of meditation has reached a point where we experience inner peace and inner stillness.
  7. Our mind becomes still, no longer seeking, desiring, craving.
  8. We embark on non-doing for the sake of more non-desiring.
  9. We act with generosity in the interest of others.
  10. We escape the grasp of clinging and grasping by eventually relinquishing desire and craving – the passions to satisfy the self.
  11. Through the Four Nobel Truths, The Eight Fold Path, regular meditation practice, and walking the talk of the Path we become Enlightened.
  12. We no longer seek sense-gate satisfaction, pleasure conditioning, fear of suffering – we have arrived!

For more information refer to Armstrong, G. (2017). Emptiness: A Practical Guide for Meditators. Somerville, MA: Wisdom Publications, pp.159-171.

Anthony R. Quintiliani, PhD., LADC

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

Author of Mindful Happiness  

Mindful Happiness cover designs.indd

New Edition of Mindful Happiness in Production…Coming soon!

Filed Under: Abiding in Emptiness, Activities, Buddhism, Emptiness, Featured, Meditation, Mindful Awareness, Practices Tagged With: ABIDING IN EMPTINESS, ADVANCED BUDDHIST PRACTICE, BUDDHIST PRACTICES, EMPTINESS

June 14, 2017 By Admin

Breathing Practices and Emptiness

Breathing Practices and Emptiness

Here I will introduce you to five breathing practices, each one moving progressively closer and closer to emptiness/no-self experiences. Do your best to remain open in these practices.

  1. Notice the feel of your posture. Once comfortable notice your breath as it is. Relax and close your eyes if ok. Rest your hands in your lap, on your thighs, or in a mudra. Feel your body sensations as you breathe in and out at your own pace. Just notice the normal breath in the inner quietude. Now slowly deepen and extend your in (arising) and out (falling) breaths.  Notice.
  2. Within the same breathing experience, now bring stronger attention to the inner feel of your body sensations. Allow the sensations to root your present-moment emotional experiences. Notice what the quality of these emotional experiences are.  With each breath go a bit deeper into the awareness of the emotional experiences. As you become more keenly aware of your emotional experiences, notice which of the sense-doors are more active.  Are emotions based on the past, future. or the present moment? Notice the arising and falling away of experience.
  3. Now focus on the objects of your mind. Be in choiceless awareness as you simply allow to come into your awareness what ever comes into your awareness. Try not to either desire/cling or avoid what you are experiencing at this time.  Let’s move to the five aggregates of experience. Notice material form that you become aware of. Notice your feeling tone. Notice your perceptual experiences as you meditate on breath. Notice the differences between volitional and automatic mental formations – thoughts, etc. Pay attention to the culmination of personal consciousness through these experiences.  Continue to meditate on your breath. Perhaps, you will be aware of making contact with objects of consciousness as they occur. Perhaps not.
  4. As you continue to meditate on your breath, become more aware of the four-links in dependent origination. Nothing arises of itself; everything that arises (and falls) depends upon causes and conditions that allow the arising and the falling. This is dependent origination and impermanence. First notice making sensory contact (in Buddhism this includes thoughts about it) with objects of attention. Then notice how automatically you mind creates a positive or negative (sometimes neutral) evaluation of the contact experience. Next this leads to craving/clinging or avoiding the experiences.  When we try to avoid negatives, we suffer; when we try to hold on to positives, we suffer. Contemplate these realities as you meditate on your breath.
  5. Now we move to impermanence, hints of so-self, and ultimate realities in experiences. Focus strong attention on the exact point of arising into consciousness of objects, contact with them, and emotional experiences.  Do the same with the falling away of these “realities.” Bring strong conscious awareness to your breath, continue to meditate on it. Notice the arising of thoughts about experiences, and note the falling away of thoughts about experiences. Who/what is experiencing these experiences?  Are they self, not-self, or no-self.  Confused? Just meditate now.
  6. Now just sit quietly, calmly and contemplate what you may have learned from these linked breathing meditations.  Any new or clarified insights?

For more information refer to Armstrong, G. (2017). Emptiness: A Practical Guide for Meditators. Somerville, Mass: Wisdom Publications, pp. 13-98.

Anthony R. Quintiliani, PhD., LADC

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

Author of Mindful Happiness  

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New Edition of Mindful Happiness in Production…Coming soon!

Filed Under: Breathing, Breathing, Emptiness, Featured, Meditation, Practices Tagged With: ANTHONY QUINTILIANI, BREATHING, EMPTINESS, MEDITATION, MINDFUL HAPPINESS, MINDFULNESS

January 17, 2016 By Admin

Emptiness – Infinite Space Immaterial Sphere

Emptiness – Meditation Practice

The Brahma-Viharas (higher abodes) include four powerful meditation practices ( Loving Kindness/Maitri or Metta; Compassion/Karuna; Sympathetic Joy/Mudita; and, Equanimity/Upekkha) that involve boundless radiation outwardly all the way into the infinite universe. These boundless or infinite space meditations, working with deep absorption and projecting kindness outwardly, may lead to positive changes. Experienced practitioners have reported mental beauty, positive affective attitudes, kindness, benevolence, generosity, and liberation happiness. The meditation below also requires that we utilize Mindful Happiness - The Brahma-Viharasawakening factors such as mindfulness, concentration, joy, energy, letting go, and tranquility. Hopefully, your practice of this compassion meditation will also reduce your sense of a solid, impermanent self as it leads you to experience the sphere of infinite space. Caution: If at any time you experience the discomfort of extreme dissociation, decide whether to continue or stop.  If you stop, simply rest in good self-care. Breathe and relax. If you feel that you desire the company of another person, invite a supportive meditator to share this experience with with. The following meditation is based on the Chinese Agamas, especially the Samyukta Agama as presented by Bhikku Analayo.  I have modified the presentation to enhance the practicality of practice.

  1. Begin with a brief period of loving kindness meditation, then shift into a brief self-compassion meditation dealing with personal suffering you have experienced – suffering you know other people have also experienced.
  2. Now with calming breath, continue with loving kindness and compassion for specific people you know, then to specific groups, ending with suffering that all people experience in life. May all beings be safe, healthy, happy and at ease.
  3. Continue to practice, but now work on reducing the perception of space between you and others who suffer.
  4. Now practice by reducing your attachment to personal possessions. Concentrate and contemplate on the personal meaning of this attachment-reducing practice. Notice your resistance or lack of readiness. Let go!
  5. Now practice reducing your emotional clinging to your physical body. Reduce, reduce, reduce!
  6. Allow yourself to move your perception BEYOND your personal experiencing of the SELF, your self.
  7. Drop your self-cherishing and self-centeredness as you work very hard to expand your authentic caring about other people and their happiness. Place them first; place yourself last. This is challenging!
  8. Now we are ready for a HUGE leap! Practice letting go of your self-attachment to your ego. Experiment with letting go of attachment and experience – even perceiving your mind and its actions. Go blank!
  9. You have probably experienced some reduced perceptual energy as you cultivate moving gradually toward emptiness of self, emptiness of mind, emptiness in general.
  10. Experience the flavor of being in a boundless compassion as you experience moving BEYOND your physical mind and physical body.  You have entered the experiential edge of boundless emptiness. Where is the self now?
  11. Imagine experiencing (without self conceptions) compassionate movement toward and into the sphere of infinite space. Notice the feeling as you approach emptiness.
  12. Being well on your way into emptiness, experience sympathetic joy for others with good fortune.  Personalize this via specific people you may know. Notice as you begin to enter the sphere of infinite consciousness.  Notice without evaluation the feeling of being so far out there!  Just notice. Perhaps there is a floating feeling.
  13. Being even more on your way into emptiness, notice the experience of deep equanimity – moving closer to the sphere of nothingness. Remain in that space for a moment.
  14. Relax in your blissful state of joy.  Rest in your present awareness and notice your personal joy in liberation.
  15. Rest now.  Allow in whatever helps you most in this experience. Just BE as you are now! Notice the joy.

Samyukta Agama-Mindful Happiness

For more information refer to Analayo, Bhikku. (2015). Compassion and Emptiness in Early Buddhist Meditation. Cambridge, UK: Windhorse Publications, pp. 1-74.

By Anthony R. Quintiliani, PhD., LADC

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

Author of Mindful Happiness  

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