Dzogchen Mindfulness Meditation
This meditation is taught in a number of traditions in Tibetan Buddhism.
Like Zazen, the practise is essentially very simple indeed, but, as you
will discover if you do it consistently in the right spirit for some
time, this is actually a very powerful meditation technique. It is said
that this technique helps develop self-awareness, non-attachment and a
feel for what Buddhists call 'Mind'.
Note that after you have done this meditation a few times, you can do it
looking directly ahead or you can even do it during every moment when
you are active in some activity or activities during the day.
Sit in a posture that feels comfortable, with a reasonably straight back.
(See Posture.) Your hands should rest on your knees,
with your fingers drooping down over your kneecaps. Keep your eyes open, and
look at a spot in front of you: your eyes should look downwards at an angle
of around 45 degrees.
As a way into the meditation, concentrate on your breathing. Allow it to
become naturally deep and regular, feeling each breath as it passes into and
out of your body, energising the whole system.
Let your thoughts subside. Let your feelings be calm. You are looking at one
spot in particular, but you don't need to analyse what you it is that you are
seeing. On the other hand, try not to let your eyes go 'fuzzy': just let them
rest on that one place without effort.
When you find yourself thinking, following one thought to the next in the way
that we normally do, then don't repress the thought, and don't indulge it.
Just gently bring yourself back to being centred somehow in what might be called
'the observer' in you, that part of you that is able to stand back from your
thoughts, and watch as they happen.
When you find yourself experiencing feelings, following one feeling to the next
in the way that we normally do, then don't repress any of those feelings, and
don't indulge them either. Gently bring yourself back to being centred somehow
in 'the observer', so that you can stand back from your feelings, and watch them
What we are aiming to do here is reserve certain amounts of the 'energy of our
awareness' for different things. So when you find your awareness temporarily
taken over by thoughts, or by feelings, or by sensory input from your eyes and
so on, then gently 'bring it back' trying not to let more than 25% of your
'awareness-energy' be used up in this way. Reserve 25% of your awareness-energy
for 'the observer'. The remaining 50% of the energy of your consciousness should
be used to maintain, if possible, a sense of the void that, according to Mahayana
Buddhist philosophy, underlies all apparent phenomena: the void from which all
apparent phenomena arise, and into which all apparent phenomena subside from moment
to moment. All things change in the long term, and all things change even in the
short term. Nothing has any real substance. Thoughts, feelings, sense-perceptions
and even the sense of 'I' that we all have are illusory. At base, there is sunyata,
It's also important to remember at this time that we don't want to get too
attached to the idea of 'the observer': 25% is about right: the fact that we reserve
50% of our consciousness for some kind of awareness of sunyata should underline the
fact that even the perspective gained from observing ourselves closely can be limited
insofar as it may be a limited, or dualistic, perspective.
Be fully present in the moment, here and now.
If a thought arises, you could say 'there is a thought'.
If a feeling arises, you could say 'there is a feeling'.
If looking arises, you could say 'there is looking'.
If hearing arises, you could say 'there is hearing'.
And gently bring yourself back.
You are sense-perceptions, thoughts and feelings, and you are the observer.
You are also the ground of being, the Buddha-mind in which all these things
have their basis. Be aware of the gaps between your thoughts, the gaps
between your feelings, the gaps between different sense-perceptions.
Remain in this state of mindfulness.
When you are ready, prepare to come out of the meditation.
Make an 'intention', explicit to yourself, by way of sealing the energy of this
meditation in your being, so that it can be used in ways that you feel good about.
(See Opening And Closing A Meditation.)
In your own time, come out of the meditation.
Contribution: Richard Ebbs, Leeds, England.