Three-dimensional Mind, Intelligent Mind
Geshe Gedun Tharchin
The meditative mind
This article is a continuation of the previous publication "How to cultivate happiness through meditation" and aims to provide a more comprehensive overview of the methods available.
The concept of the meditative mind can be understood as a three-dimensional state of consciousness, characterised by the presence of awareness and the ability to concentrate. The term "consciousness" refers to the innate clarity and lucidity of the mind, which can be seen as a fundamental characteristic of the meditative mind. "Awareness", on the other hand, refers to a state of complete awareness and understanding of the true nature of the mind, often accompanied by the practice of concentration. These three qualities are fundamental to the definition of the meditative mind, and are used to identify and distinguish proper meditation from improper meditation.
This is the basic posture of meditation for the mind, and on this basis one can further enrich the meditative mind with progressive meditation practices according to one's own tradition and culture.
The breathing meditations
The breathing meditations
Meditation can be initiated through a breathing exercise that focuses on the breath and assists the mind in restoring its innate state of complete awareness. The tradition of the eighty Mahasiddhas asserts that the nine cycles of purifying breathing and the twenty-one cycles of breathing are fundamental elements upon which all forms of meditation are based.
The Nine Cycles of Breathing Meditation is initiated by closing the left nostril with gentle pressure from the index finger of the right hand, facilitating inhalation through the right nostril with a long, deep breath.The next step is to use the same finger to close the right nostril, facilitating a gentle, long exhalation through the left nostril. This alternating sequence of inhalation and exhalation is repeated two more times.
The next stage involves using the same finger to close the left nostril, allowing a long, gentle inhalation through the right nostril, followed by an exhalation through the left nostril, for a total of three repetitions.
The final stage is to inhale and exhale through both nostrils three times, completing the nine cycles; this process purifies the wind in the body and stabilises the mind, leading to a state of equilibrium. This is the most common and universal practice of the nine rounds of purifying breathing.
The same practice can be approached from a tantric philosophical perspective by visualising the subtle body of channels and chakras, thus facilitating the relaxation of the subtle body and guiding the subtle mind back to its home.
The 21-cycle breathing meditation technique is initiated in a state of relaxed meditative posture. The practitioner should begin the process with a state of imaginative presence of mind, inhaling through the left nostril and exhaling gently through the right nostril for a total of seven cycles. This is followed by a repetition of the process of inhaling and exhaling through the right and left nostrils respectively for a further seven cycles. The initial seven cycles of inhalation and exhalation are then repeated.
It should be emphasised that these 21 cycles of inhalation and exhalation are to be performed on an imaginative and mental level rather than on a physical level. Their purpose is to prepare the mind to concentrate on a single point.
Another method of practicing breathing exercises is to gently inhale followed by holding the breath for a few seconds before exhaling. Repeating this technique can help develop the ability to expand awareness.
The final stage is to inhale and exhale through both nostrils three times, completing the nine cycles; this process purifies the wind in the body and stabilises the mind, leading to a state of equilibrium. This is the most common and universal practice of the nine rounds of purifying breathing.
The same practice can be approached from a tantric philosophical perspective by visualising the subtle body of channels and chakras, thus facilitating the relaxation of the subtle body and guiding the subtle mind back to its home.
The 21-cycle breathing meditation technique is initiated in a state of relaxed meditative posture. The practitioner should begin the process with a state of imaginative presence of mind, inhaling through the left nostril and exhaling gently through the right nostril for a total of seven cycles. This is followed by a repetition of the process of inhaling and exhaling through the right and left nostrils respectively for a further seven cycles. The initial seven cycles of inhalation and exhalation are then repeated.
It should be emphasised that these 21 cycles of inhalation and exhalation are to be performed on an imaginative and mental level rather than on a physical level. Their purpose is to prepare the mind to concentrate on a single point.
Another method of practicing breathing exercises is to gently inhale followed by holding the breath for a few seconds before exhaling. Repeating this technique can help develop the ability to expand awareness.
Breathing exercises can be used to purify negative energies or cultivate positive ones. While inhaling, one can imagine receiving beneficial qualities and attributes, such as positive energies, from a source such as a gentle breeze. This imagery can be used to purge negative energies and qualities from the mind and body, symbolised by the exhalation of dense black smoke, which is then replaced by the inhalation of white smoke, representing positive energy. This process can be repeated, alternating between the nostrils or both nostrils.
The fundamental aim of this practice is the purification of the body and mind, achieved through the use of imagination and visualisation to promote purity of mind and body.
Another meditation practice of significant importance is Tong Len, also known as the practice of giving and receiving. This is part of the Lo Jong tradition, also known as Mind Training. The basic principle of this practice is the cultivation of love, compassion and selflessness. The practice involves inhaling and visualising the inhalation of the pain and suffering of other beings in the form of black smoke, and exhaling and visualising the offering of one's positive and spiritual qualities to all other beings in the form of white smoke; those who are thus benefited and purified can attain a state of peace and happiness.
From a technical point of view, this exercise can also be done alternately with each nostril or with both at the same time. The emphasis is on purity of intention, which has the capacity to activate and expand the mind, and selflessness of love and compassion through the power of thought. By using the breath in the context of imaginative visualisation, the qualities of motivation and intention are transformed.
The fundamental aim of this practice is the purification of the body and mind, achieved through the use of imagination and visualisation to promote purity of mind and body.
Another meditation practice of significant importance is Tong Len, also known as the practice of giving and receiving. This is part of the Lo Jong tradition, also known as Mind Training. The basic principle of this practice is the cultivation of love, compassion and selflessness. The practice involves inhaling and visualising the inhalation of the pain and suffering of other beings in the form of black smoke, and exhaling and visualising the offering of one's positive and spiritual qualities to all other beings in the form of white smoke; those who are thus benefited and purified can attain a state of peace and happiness.
From a technical point of view, this exercise can also be done alternately with each nostril or with both at the same time. The emphasis is on purity of intention, which has the capacity to activate and expand the mind, and selflessness of love and compassion through the power of thought. By using the breath in the context of imaginative visualisation, the qualities of motivation and intention are transformed.
The single-pointed concentration
In the practice of meditation, it is of the utmost importance to consider the quality of the subjective mind, which is fully three-dimensional; the next critical element is the choice of the object of concentration, the interaction of which with the subjective mind produces a spectrum of mental qualities divided into negative, positive and neutral.
The choice of object is therefore of great importance; it can be compared to the choice of food for a physically fit individual. The subjective mind, in its three-dimensional capacity, is innately conducive to meditation; however, the choice of a negative object of concentration is analogous to a diet that is detrimental to a healthy individual. Consequently, the cultivation of the subjective meditative mind depends on the integrity of the chosen object of concentration, as each object exerts a different influence on the flow of the mind.
Single-point-concentration training can be achieved by using a common object of concentration, typically the breath, and observing the natural rhythm of inhalation and exhalation that occurs in everyday life. This approach can be used during the meditation session and in the post-meditation period.
The meditation is relatively simple; having completed the first stage of the 21 breathing exercises, the practitioner allows the rhythm of the breath to take its natural course, observing each inhalation and exhalation as an object of concentration for the meditating mind, while refraining from any attempt to alter the rhythm of the breath itself.The breath should remain natural, undisturbed in its own rhythm, whether short, long, ragged or regular. The aim is to concentrate on the rhythm of the breath itself as it is. The ultimate goal of focusing on a single point is to achieve effortless and joyful concentration.
It is also recommended that the practitioner choose his or her own mental processes as the object of concentration; the mind, used here as the object of concentration, is a state of consciousness free from any thought or specific mental content and characterised by a sense of clarity and awareness. In the case of the selection of a specific thought, this is the selection of a thought from among the innumerable thoughts and ideas that clutter the mind, such as love, compassion and patience, as well as anger, attachment and the like.
After completing the formal meditation sessions, it is recommended that the practitioner maintain the awareness of concentration throughout the post-meditation period and integrate this awareness into all movements and activities for at least 24 hours. This integration should extend to every action: eating, sleeping, walking, working and all other daily activities.
The ability to maintain composure during the four major activities of daily life - travelling, walking, sleeping and sitting - is a crucial aspect of meditation. This practice enhances mental clarity and emotional balance, helping to cultivate a sense of inner peace and harmony. To achieve these benefits, it is essential to maintain awareness of the breath during these activities, ensuring a state of complete peace and freedom from distraction.
Analytical meditation
The next stage of meditation is called Analytical Meditation. This phase involves the cultivation of a heightened level of awareness and attention to all phenomena through the valuable use of special insight.The programme consists of two constituent sessions: a formal meditation session and a post-meditation session.
The classical analytical meditation technique involves an examination of the nature of the self or one's self in each of its components. In the next stage, the focus shifts to an examination of the remaining phenomena. The process is intended to culminate in an exhaustive analysis of the defining characteristics associated with each component as well as the entity as a whole.
The existential characteristics of the phenomena under investigation include the following four aspects: impermanence, suffering, emptiness and the absence of the self. The investigation of these characteristics involves the fundamental question of whether the components such as the body, the senses, the mind and other mental faculties are in fact permanent, conducive to happiness and exist independently, and what the fundamental concept of the independent self actually is.
In order to gain a profound understanding of these realities and the nature of the self and person, it is proposed to use analytical meditation of the Four Awarenesses, where the object of meditation is observed through four classical categories: body, senses, mind and general phenomena in the practice of the Four Awarenesses.
The existential characteristics of the phenomena under investigation include the following four aspects: impermanence, suffering, emptiness and the absence of the self. The investigation of these characteristics involves the fundamental question of whether the components such as the body, the senses, the mind and other mental faculties are in fact permanent, conducive to happiness and exist independently, and what the fundamental concept of the independent self actually is.
In order to gain a profound understanding of these realities and the nature of the self and person, it is proposed to use analytical meditation of the Four Awarenesses, where the object of meditation is observed through four classical categories: body, senses, mind and general phenomena in the practice of the Four Awarenesses.
It is recommended to begin the meditation practice with a simple concentration exercise on the body, engaging in a thorough analysis of its characteristics through a detailed examination of its various components and peculiarities. The same process is applied to the mind to determine its permanence, and other mental factors are evaluated to determine their relationship to the Self, the individual, or neither.
The subsequent stage of the process is to focus on the common characteristics of the five aggregates. The four practices mentioned above should be carried out sequentially, as shown below:
1. The practice is to focus on and observe the physical body to identify its innate qualities, which include impermanence, suffering, emptiness and not-self.
2. Focusing on and observing the sensations to identify their inherent qualities, such as impermanence, suffering, emptiness and not-self.
3. The mind and thoughts should then be focused on and observed to identify their true qualities, which include impermanence, suffering, emptiness and not-self.
4. The rest of the phenomena should be focused on and observed to ascertain their true qualities, which include impermanence, suffering, emptiness and not-self.
Firstly, it is imperative to cultivate a meditative state of mind and focus on the four objects mentioned above and observe them in their phenomenal states. Once a complete understanding of the human body, including its constituent particles and its collective form, has been achieved, the meditative mind should turn its attention to the four qualities that exist in the body and its particles.
It is imperative to delve deeper into the four truths of existence: the body, due to its impermanent nature, is impermanent and subject to suffering and pain due to the influence of illusions, mental delusions and the intention of desire; the body, due to its dependence on other phenomena, is considered empty and therefore non-existent in terms of being self-sufficient and autonomous.
1. The practice is to focus on and observe the physical body to identify its innate qualities, which include impermanence, suffering, emptiness and not-self.
2. Focusing on and observing the sensations to identify their inherent qualities, such as impermanence, suffering, emptiness and not-self.
3. The mind and thoughts should then be focused on and observed to identify their true qualities, which include impermanence, suffering, emptiness and not-self.
4. The rest of the phenomena should be focused on and observed to ascertain their true qualities, which include impermanence, suffering, emptiness and not-self.
Firstly, it is imperative to cultivate a meditative state of mind and focus on the four objects mentioned above and observe them in their phenomenal states. Once a complete understanding of the human body, including its constituent particles and its collective form, has been achieved, the meditative mind should turn its attention to the four qualities that exist in the body and its particles.
It is imperative to delve deeper into the four truths of existence: the body, due to its impermanent nature, is impermanent and subject to suffering and pain due to the influence of illusions, mental delusions and the intention of desire; the body, due to its dependence on other phenomena, is considered empty and therefore non-existent in terms of being self-sufficient and autonomous.
The same approach must be applied to sensation as a whole and to each individual moment of sensation, whether positive, negative or neutral. The same approach should be applied to the mind as a whole and to each individual moment of thought, whether positive, negative or neutral.
Finally, the four qualities must be observed in relation to all other phenomena, including other mental factors and the self as a person. Focusing on and deepening the four states of awareness can facilitate clarity and reduce the tension and stress associated with maintaining a misconception of these phenomena and of the self.
Finally, the four qualities must be observed in relation to all other phenomena, including other mental factors and the self as a person. Focusing on and deepening the four states of awareness can facilitate clarity and reduce the tension and stress associated with maintaining a misconception of these phenomena and of the self.
The meditation on interdependent nature and emptiness
In order to be able to comprehend the concept of emptiness as a state of nothingness, it is essential to first define the term 'emptiness'. The literal meaning of emptiness is that which is lacking in another thing, for example a flower that is not a vase. This can be expressed as follows: if a flower lacks a vase, then the vase is not a flower. In the absolute state, the flower is without the vase and the vase is without the flower.
The term 'emptiness' is not equivalent to an empty glass without water; rather, the glass and the water are distinct entities, neither of which can be reduced to the other. While a glass can be filled with water, it can still be considered empty in a certain sense because water is not a fundamental property of glass, which highlights an inaccuracy in our ordinary perception of reality.
Our perception of reality is distorted because we mistakenly identify non-existent phenomena as existent, impermanent things as permanent, suffering as pleasure, and non-existent things as inherently existing. We also mistakenly perceive one or the aggregate of our five skandhas as our self or person.
However, it is not one or the aggregate of the five aggregates that constitutes the self or person; the self or person is neither one nor the aggregate of the five aggregates; it is somewhere in between; it is not possible to identify something tangible and concrete as it is usually perceived.
The fundamental concept of emptiness is the interdependent nature of reality, and it is essential to understand the different levels of the theory of interdependence, which will ultimately facilitate the understanding of the concept of emptiness. In order to undertake the study of emptiness, it is first necessary to understand the interdependent nature of reality.
Our perception of reality is distorted because we mistakenly identify non-existent phenomena as existent, impermanent things as permanent, suffering as pleasure, and non-existent things as inherently existing. We also mistakenly perceive one or the aggregate of our five skandhas as our self or person.
However, it is not one or the aggregate of the five aggregates that constitutes the self or person; the self or person is neither one nor the aggregate of the five aggregates; it is somewhere in between; it is not possible to identify something tangible and concrete as it is usually perceived.
The fundamental concept of emptiness is the interdependent nature of reality, and it is essential to understand the different levels of the theory of interdependence, which will ultimately facilitate the understanding of the concept of emptiness. In order to undertake the study of emptiness, it is first necessary to understand the interdependent nature of reality.
According to the teachings of oriental philosophy, interdependent phenomena are divided into three distinct categories:The first category concerns the dependent arising of compound phenomena, which includes those entities that are produced and constituted by causal and conditional factors. Phenomena that depend on causes and conditions are naturally subject to impermanence; that is, they are temporary and will not last forever.
The second interdependent reality is that the existence of one phenomenon depends on the existence of another simultaneous phenomenon, as illustrated by the existence of phenomena such as low and high, large and small, and so on. These phenomena can be defined as interdependent phenomena in relation to another comparative phenomenon, and from this perspective reality becomes clear as it does not exist in isolation. Rather, reality is defined as a consequence of another phenomenon and is not seen as an independent entity.
The third interdependent nature of reality is that the existence of phenomena is determined by the application of names or labels, which means that phenomena exist only as names or labels. The key to understanding the concept of emptiness is to grasp the interdependent nature of realities at the three levels in question.
The second interdependent reality is that the existence of one phenomenon depends on the existence of another simultaneous phenomenon, as illustrated by the existence of phenomena such as low and high, large and small, and so on. These phenomena can be defined as interdependent phenomena in relation to another comparative phenomenon, and from this perspective reality becomes clear as it does not exist in isolation. Rather, reality is defined as a consequence of another phenomenon and is not seen as an independent entity.
The third interdependent nature of reality is that the existence of phenomena is determined by the application of names or labels, which means that phenomena exist only as names or labels. The key to understanding the concept of emptiness is to grasp the interdependent nature of realities at the three levels in question.
According to the teachings of oriental philosophy, interdependent phenomena are divided into three distinct categories:The first category concerns the dependent arising of compound phenomena, which includes those entities that are produced and constituted by causal and conditional factors. Phenomena that depend on causes and conditions are naturally subject to impermanence; that is, they are temporary and will not last forever.
The second interdependent reality is that the existence of one phenomenon depends on the existence of another simultaneous phenomenon, as illustrated by the existence of phenomena such as low and high, large and small, and so on. These phenomena can be defined as interdependent phenomena in relation to another comparative phenomenon, and from this perspective reality becomes clear as it does not exist in isolation. Rather, reality is defined as a consequence of another phenomenon and is not seen as an independent entity.
The third interdependent nature of reality is that the existence of phenomena is determined by the application of names or labels, which means that phenomena exist only as names or labels. The key to understanding the concept of emptiness is to grasp the interdependent nature of realities at the three levels in question.
The second interdependent reality is that the existence of one phenomenon depends on the existence of another simultaneous phenomenon, as illustrated by the existence of phenomena such as low and high, large and small, and so on. These phenomena can be defined as interdependent phenomena in relation to another comparative phenomenon, and from this perspective reality becomes clear as it does not exist in isolation. Rather, reality is defined as a consequence of another phenomenon and is not seen as an independent entity.
The third interdependent nature of reality is that the existence of phenomena is determined by the application of names or labels, which means that phenomena exist only as names or labels. The key to understanding the concept of emptiness is to grasp the interdependent nature of realities at the three levels in question.
The awareness of emptiness
The process of meditating on these levels, through the application of reasoning and analysis, facilitates the acquisition of knowledge and clarity regarding the concept of emptiness.The initial stage of knowledge is comprehensive in nature and marks the beginning of its understanding at the conceptual level.
It is imperative to understand that in order to realise the accomplishment of wisdom, one must first achieve meditative concentration by abandoning dullness, digression and mental agitation. In this context, it is also important to focus the mind on emptiness and concentrate on the nature of all phenomena or the emptiness of true existence. To maintain this focus, it must be maintained during meditation, space-like yoga, and in the post-meditation period, illusion-like concentration.
In the context of space-like yoga meditation, practitioners are encouraged to focus their attention on Ultimate Truth, thereby attaining a state of union between profound bliss, discriminating wisdom and the perfection that accompanies this union.
After the attainment of meditative equilibrium during the space-like yoga meditation session, there follows the post-meditative period of illusion-like yoga. During this phase, phenomena without intrinsic existence manifest as reflections of emptiness. All phenomena, whether external or internal, are likened to illusions, dreams or reflections of the moon in a lake, appearing transient and not inherently existent, thereby creating illusion-like concentration.
This profound wisdom enables the realisation that within the realm of suffering and the realm beyond suffering there is an absence of any inherent existence. The principle of cause and effect unfailingly occurs in an interdependent manner, yet these two situations are not contradictory but rather complementary, ultimately resulting in a life without contradiction or conflict.The development of a clear vision of emptiness is achieved through continuous meditation on this realisation.
The next stage is that of familiarity, which can be achieved through continuous meditation on emptiness; the realisation of familiarity eventually evolves into a natural, effortless meditative state of consciousness, leading to an infinite state of authentic peace and happiness in one's life.
This gradual process of developing clarity, vision and familiarity with the object of meditation is consistent across various meditation techniques, including contemplation of impermanence, compassion, patience, mandalas and chakras.
Motivation and intention
The next stage is that of familiarity, which can be achieved through continuous meditation on emptiness; the realisation of familiarity eventually evolves into a natural, effortless meditative state of consciousness, leading to an infinite state of authentic peace and happiness in one's life.
This gradual process of developing clarity, vision and familiarity with the object of meditation is consistent across various meditation techniques, including contemplation of impermanence, compassion, patience, mandalas and chakras.
Motivation and intention
It is essential that meditation is initiated with proper motivation and without selfish intentions. It is recommended that the intention, attitude and spirit with which one prepares for, engages in and concludes each meditation session should be positive.
The common goal of meditation must be to attain the indestructible silence of the mind, as previously outlined in my article 'The silent mind, the enlightened mind'.
The present article offers a simple yet effective approach for individuals with a high level of cognitive ability who are interested in exploring meditation as a means of enhancing their well-being. This approach is universally accessible and compatible with all cultures and traditions.
It is my hope that this article will be a source of inner peace for all people.
It is my hope that this article will be a source of inner peace for all people.
Rome: 20.12.2024
