Meditation

 

Normally, meditation means the mind is functioning, and there are stages in the process. We begin with «Shamatha» or the calm state of the mind and eventually this evolves into «Vipashyana» or the higher insight. Things are explained in this way in the Sutra System.

 

The mastery of «Shamatha» brings a comfortable feeling in the body, a feeling of bliss. There are also experiences of clarity and the absence of thoughts. These experiences appear naturally as the result of our meditation practice. When we meditate successfully for a long time, we realize four consecutive stages as the result of the meditation.

 

These are known as the Four «Dhyanas» and as a consequence of realizing them we have the possibility of rebirth in the «Brahmalokas», the higher mental planes, which are the dimensions of the Brahma Gods.

 

There are sixteen planes or mental planes called «Brahmalokas» and they belong to the «Rupadhatu» or the world of mental forms. Three of these levels, or «Brahmalokas», are associated with the first «Dhyana», the next three with the second «Dhyana», three more with the third «Dhyana» and the seven highest levels with the fourth «Dhyana», for a total of sixteen, although some traditions count seventeen.

 

The highest among all these planes is the «Brahmaloka», called «Akanishtha» or «Ogmin» ('og-min), and here the gods of pure light ('od lha) dwell. These Brahma Gods are superior to the Devas and the Hindu Gods who dwell on the astral planes of the «Kamadhatu» or Desiring World.

 

The craving world is so called because all beings with the experience of sense desires dwell in it, while the Brahmas live in a pure abstract spiritual existence, though having subtle light bodies.

 

Beyond the «Rupadhatu» is the «Arupadhatu» or the formless dimensions, which are made up of four «Samapattis» or planes of cosmic consciousness. There are also gods here, even higher than the Brahmas, who dwell in these dimensions, but they have transcended any form and are invisible.

 

But all these planes of existence belonging to the «Kamadhatu», the «Rupadhatu» and the «Arupadhatu» are still part of Samsara because they are caused by causes and are impermanent. The cause of the «Dhyanas» and the «Samapattis» is meditation.

 

The first «Dhyana» is characterized by examination, analysis, bliss, rapture and one-pointed concentration. These factors are progressively reduced as we ascend through the «Dhyanas» until only the one-pointed remains. Nevertheless, the mind is quite at work and the duality of subject and object remains.

 

The four «Samapattis» are far more abstract because there are no concrete objects of meditation, but only open, free space. With the first «Samapatti» our meditation becomes empty and wide like the infinite space. At the second «Samapatti» our consciousness becomes infinite.

 

But in both cases there is still duality and grasping, whether in an infinite empty space like the sky or in the consciousness itself. On the next two levels there is nothing specifically to grasp or comprehend, as only a very subtle consciousness exists. It is concentrated as a single point and yet, at the same time, it is infinite.

 

But the consciousness is still there because we are alive and the body is not dead. It's concentration and understanding, so there's still duality here, and it's not the same as Rigpa or the natural state.

 

The «Dhyanas» and «Samapattis» are conditioned states that have brought us beyond causes. Therefore they are impermanent and belong to Samsara. But the natural state of Dzogchen is without grasping or duality. It's a state beyond the mind and beyond meditation because it's totally unconditioned.

 

But otherwise, in our development in meditation, we have these four stages of «Dhyana» or concentration, and these bring experiences of pleasurable feelings to the body and bliss to the mind.

 

We should have some experience in this area. We are trying to gain a realization of the nature of mind, but these «Dhyana States» are not the nature of mind. It's a mistake to think like that. Rigpa is not meditation. Meditation is the work done by the mind.

 

It is not simply a question of having an empty mind or no thoughts; such a state alone is not the natural state. Just being empty like the sky is not the natural state. Emptiness as such, or the concentration on emptiness, or being as empty as the sky, or nothing existing, or concentration on consciousness only; none of these «Sama-Pattis» is the natural state. They are experiences generated by the mind; they are conditional and impermanent.

 

In these «Dhyanas» and «Samapattis» a very subtle consciousness still exists and we focus and comprehend this, but that is not the natural state after the Dzogchen. We must find for ourselves that natural state which is beyond the mind, and then remain in it for as long as possible. This is what is known as «Trekchö» and it's not meditation but beyond meditation. It's non-meditation.

 

When we practice Dzogchen, even if we don't understand everything, our state is clear and luminous. We are just aware. This non-meditation is the right meditation. And so we discover the nature of mind. Now in our practice we can allow thoughts to dissolve, but then we can find that our awareness or sense of presence is not clear.

 

We can find that we can stay in this state of an empty mind. This just looks like unconsciousness. This dull, empty state of mind is called «Lungmaten» Lungmaten (lung rna bstan) and it's not proper meditation. Some practitioners are able to remain in this «Lungmaten Condition» for hours without distraction, but this state is just an experience; it is not the natural state or Rigpa.

 

Certainly it's a very deep state, but it is not true Samadhi, true Samadhi is without grasping and it's also luminous and clear. Ordinary «Shamatha» is just a calm state of mind; it's just an experience. In this dull state of «Lungmaten» we can't even move us, so it's like sleeping. It's a deep but dull meditation. Confusing this with Dzogchen is a mistake.

 

When we practice in this way, we can suddenly experience a very strong grasping like «mine» or «myself». This appears in a very inappropriate way. This event represents grasping for the inherent existence of a self as something independent.

 

If we allow ourselves to follow it and identify with it, we will mix it into everything and it will come to bother us. We develop a sense of self, the self-identity, and it will permeate all of our experiences. And if we continue to meditate and develop deep levels of concentration, then when we die we will find ourselves reborn with the long-lived gods in the «Brahmalokas» of the «Rupadhatu».

 

Nevertheless, this result is inconsistent even if it lasts for an inordinately long time. Being born again in heaven does not represent the liberation from Samsara.

 

Or, on the other hand, we can practice and have an experience of emptiness and no thought, and then we might conclude that ultimately nothing exists. All thoughts, all bliss, all Karma, and so on, just disappear. In pursuing this experience it's possible that we fall into a nihilistic view. That is not right.

 

Or we watch thoughts arise, then grab onto them very hard and think: «my country», «my family», or whatever. This will not bring us into actual practice of Dzogchen in the meditation. But at other times we can meditate and find ourselves in the pure Dzogchen view.

 

Thoughts can arise, but we don't want to be disturbed by them or grasp them in our minds, and so they go away on their own. They liberate themselves (rang grol). But even when they dissipate, our awareness or sense of presence, our feeling, remains very bright and clear. All senses function optimally and yet we do not move out of the natural state. This is the right Dzogchen practice and the right view.

 

Sometimes we feel like we don't want to just stay in the natural state, we want to practice the visualizations of the deities and mandalas and so on. So at this time it's better to do some kind of tantric practice.

 

In fact, some people are not at all satisfied with the Dzogchen view and want to do a visualization practice. Let them do it, by all means. But if we want to be a «Dzogchenpa», we should realize that there is nothing here that is created by the mind. When something is created by the mind, it's artificial and temporary; it is not the natural state.

 

If we haven't discovered the nature of mind and the inseparability of clarity and voidness, then all of these visualizations of deities and mandalas will only prove to be a disturbance and we won't be in the natural state.