At the risk of repeating myself...

jax wrote on the Yahoo DozgchenPractices list::

Now I recommend you have faith in what I have presented
and the Way as taught in the Sudden School of Chan and
demonstrate devotion to the task of cutting-off all concepts
and beliefs of every kind in just this very moment! If not
now when? But remember when the time happens for you it
will be in that current moment of now... so why wait, the
future now is identical to this now... get it?

Comment:
At the risk of repeating what I just wrote in another reply, blinks
(already a self-arising phenomenon) cut off all conceptualizing for
a brief instant.Why not blink voluntarily twenty times in a row and
see what happens?

Of all the various usages I’ve been investigating (resonating the
trachea as if in deep sleep, smiling, revitalizing the facial nerves
with the Thwizzler, subvocally ‘Ah-ing’ on both inhale and exhale,
unblinking eye fixation, flaring the nostrils on the inhale)
blinking seems the most useful because it can be done anywhere with-
out drawing undue attention (unless face-to-face with the boss).
For the latter moments, it may be wise to move southward and just concentrate on the undulation of the anal sphincter while breathing.
which expands out on the inhale and draws in and up on the exhale.
I learned this from observing my dog’s rear end when he barks.
Teachers come in all shapes and sizes!

(Blinking on my heartbeat as I write this – ahhhhh!)

Knife, fork and spoon for the Bodhisattvas' table

Well, I just continue like the bumblebee who, although aerodynamically
unstable, just goes ahead and flies anyway.

How?

At the risk of repeating myself, I find that voluntary blinks keep me
out of my head and in the solar plexus center -- out of which we once
grew from a single cell. The question is, are these blinks 'self-arising'
or am I still caught up in the delusion of 'searching'?

Same goes for the 'resonant breath' and keeping the tongue tip between
the teeth.

Tongue between the teeth? Certainly that is 'doing something!'
However, when we 'concentrate' to thread a needle, we tend to put
the tongue tip between the teeth. When we relax the soft
palate to fall asleep, we dssolve into the 'resonant breath.'
So both these 'gestures' are natural ones that arise on
their own. As for these blinks, since we blink naturally, and we
can blink ourselves out of the thought stream, even with the eyes
closed, I don't see why not!

I don't feel as if I need any more than these three 'instruments' --
they're like the knife, fork and spoon at the table of the bodhi-
sattvas! The blink as the vajra thunderbolt, the ringing uvula/soft
palate as the ghanta (bell), the holding the tip of the tongue as
the -- oh heck, the whatever-you-want-to-call-it!

"Just pass the amrita, please -- in the human skull cup!"

Yum!

Blinks, pro and con...

Sister K. wrote:

Please don't BLINK. This would be DOING something
rather than observing without judgement, wouldn't it? This
would be trying to MAKE tsomething happen, which was not
in the instructions. Stick with the cycle no matter what your
mind tells you to do...( AND it will try to trick you and keep
you from following the instructions for sure if it can..)

My only instructions come from the Buddha who said (paraphrasing)
"Don't take anyone else's word for it, including mine. Find out for
yourself." Which is what I feel I am doing.

As for the blink being 'DOING something,' we blink all the time and thus
naturally experience a micro-second outside of the thought-stream. Why
not just increase this naturally occurring event to our conscious advantage?

I would also say the same for another exercise I use, which is the
self-arising 'sounding breath' from our sleep cycle. I find that ten rounds
of resonating the trachea, septum and soft palate creates an intense
relaxation very similar to that experienced in sleep. Since both the blink
and the 'sounding sleep breath' (call it a snore or a purr if you preferrrr)
are self-arising, I see nothing 'wrong' in using either of them.

As I said, what we have experienced through following
the Buddha's instructions is that
1. He "did not fixate or concentrate on the object of
meditation" The discovery is not there.

I'm not sure what you mean by 'discovery.' Also, I'm curious as to where
you find in the Buddha's teachings a differentiation between 'absorption
jhanas' and 'aware jhanas' I do understand that this whole jhanas
business seems to be up for serious interpretations that vary a lot.
Reading Bhante Vimalaramsi's "Anapanasati Sutta: A Practical Guide To
Mindfulness of Breathing and Tranquil Wisdom Meditation," I begin to
see how the Tranquil Wisdom approach differs from the fixation
(absorption) in his explanation.
I don't see why we should practice one to the exclusion of the other.
Let's keep in mind that the Buddha's own path included many years
of concentration practice before he developed the 'Middle Path.'
Using a muscle as an example, often before we can truly relax
the muscle we first must apply our will to tense it. THEN we can achieve
a total relaxation. I think it's the same in mediation. To achieve a
total relaxation of that buzzy buzzy brain we must first focus it with
intention on a particular object, such as the breath. Once we have
achieved the ability to fix our awareness to the breath as object,
then we can relax.

Rather, his instructions and the many drills he practiced
with the monks and nuns in training make it clear that the
object of meditation does not lead us to where we are
attempting to go nor reveal this knowledge and vision of how
things actually are.

The teaching on kasina I suggest can be viewed as a teaching example
of 'fixation/concentration' on an 'object of meditation'. Admittedly
it's one of the least-taught methods, but it does seem to include an
application of the will. For those unfamiliar with the kasina meditation,
here's a quote from the dictionary Yellow Robe - The Original Buddha's
Teaching to Liberation

kasina: (perhaps related to Sanskrit krtsna, 'all,
complete, whole'), is the name for a purely external
device to produce and develop concentration of mind and
attain the 4 absorptions (jhána q.v.). It consists in
concentrating one's full and undivided attention on one
visible object as preparatory image (parikamma-nimitta),
e.g. a colored spot or disc, or a piece of earth, or a
pond at some distance, etc., until at last one perceives,
even with the eyes closed, a mental reflex, the acquired
image (uggaha-nimitta). Now, while continuing to direct
one's attention to this image, there may arise the spotless
and immovable counter-image (patibhága-nimitta), and
together with it the neighbourhood-concentration (upacára-
samádhi) will have been reached. While still persevering
in the concentration on the object, one finally will reach
a state of mind where all sense-activity is suspended,
where there is no more seeing and hearing, no more
perception of bodily impression and feeling, i.e. the
state of the 1st mental absorption (jhána, q.v.).

COMMENT: From further reading into the jhanas, I do not agree with the
statement above that 'all sense-activity is suspended... in 'the 1st
mental absorption' etc. I understand that Bhante Vimalaramsi
differentiates between two types of jhanas - and I would be
interested in knowing just where this occurs in the suttas,
by the way.

What's wrong with absorption anyway? Are we afraid of 'bliss
bunnyhood'? I find it very pleasurable to, for instance, walk with
my terrier while keeping my awareness fixed in the solar plexus
via occasional blinks. Thoughts occur 'somewhere' but, like
clouds, they just float across the sky. I'm aware of my surroundings,
but not attached.

Fixation, or concentration any object leads into a deep
state of "absorption" which then in turn takes away clear
awareness of the states one can move through which are
supposed to match the experience of Sariputta found in MN-111.
(Check out the dhamma talk on MN-111 at the website at www.dhammasukha.org .)

I must tell you that the sound quality on this talk is quite poor,
to the point where it's really quite difficult to hear what's
being said. However I did find a text version of MN-111 translated
from the Pali by Thanissaro Bhikkhu. First jhana, according to Sutta 111, includes "directed
thought, evaluation, singleness of mind." Now if 'singleness of mind'
is not another term for concentration, or one-pointedness, what is?
"Directed thought and evaluation having disappeared," Sariputa then
enters second jhana. However "singleness of mind" still remains, so
I would assume concentration still is being applied. Singleness of mind
also remains in all further jhana descriptions up to the final arupa
jhana of 'neither perception nor non-perception.'
Finally, upon Satiputa's cessation in Nirvana, the Buddha comoments,
"If a person, rightly saying it of anyone, were to say, 'He has attained
mastery & perfection in noble virtue... noble concentration... noble
discernment... noble release,' he would be rightly saying it of
Sariputta if he were to say: 'He has attained mastery & perfection
in noble virtue... noble concentration... noble discernment...
noble release.'
I would point out that 'noble concentration' occurs in the Buddha's
description. My feeling is that until the seeker has achieved a certain
ability to remain 'fixed' on the object, then "relaxation while still
fixed" does not come into play, and 'just relaxing' puts the cart
before the horse. I am not suggesting that BV's approach is not very
helpful. It is. But I think before one can hitch up the 'cart,' –
i.e. relaxing into loving kindness for all beings everywhere (including
oneself) – one must harness the horse and train him to respond to a
gentle 'giddy-up!'
However, instead of the 'fierce gaze' and locking the eyes in the
forehead of some yoga concentration practices (tratakam), I think
easier and gentler methods to achieve singleness exist, and it is
here that I personally find the blink very helpful.
To follow in the Buddha's footsteps I think one must look at his
whole life experience as well as those of his followers. And mostly
when we look, we find people who have ALREADY PRACTICED
concentration/fixation meditations for years, so for them the
'letting go' was the dropping of the other shoe.
I think the same goes for Dzogchen/Mahamudra in Tibetan Buddhism.
These very elegant 'let-go's' only make sense in the context of having
already mastered the ability to hold onto the meditation object..

If one really wants to do what the Buddha did in his
meditation, one must therefore remember, and not get tricked
into believing there is something important about staying on
the object like GLUE.
This is not it. He did this for about 6 years and then he ditched
this and he followed what is being explained here.

I tend to see the Buddha's path as including his previous experiences,
and then view his final teaching in the context of what he had already
achieved. So we're then looking at the totality of his achievement.
He may have turned away from the extreme approach of these earlier years,
but he must have during that time evolved certain abilities that allowed
the teaching to have the impact it did. Only in my layman's opinion,
of course.
Wishing our illusory self-refreshing pristine awareness embodiments/
emanations a festive absorption into the light while still planetside,

Blinking, and merging Concentration-Relaxation

Thanks for your detailed response, Sister K. Perhaps I should rephrase as
"Blinking removes one's awareness from the thought flow"? Awareness - pure
consciousness - of course continues. You said below what I was referencing
(ah, terminology!):

To see a moment of "no mind" , "still point", or what Bhante
terms "pure mind," one only has to learn to watch closely
while TOTALLY still with the body as one RELEASES> and
then RELAXES> RESMILES>
At that point, one will see a tiny CESSATION which is the
same as what you are talking about. This is the mundane
Nibbana. To identify this brings a zeal(meaning enthusiasm
and confidence) to the student because now you truly know
this state is a REAL STATE

Just yesterday I understood there's a stage where Concentration and
Relaxation become the same. This is something I had been wrestling with
for some months - i.e. how to remain on the meditation object (which
requires some application of focus/fixation) while at the same time going
ever deeper into relaxation. I think this is a merging of the Relax-Resmile
-Return sequence on your six R's list.
Yesterday I visualized 'concentration' as a golden ball gradually sinking
into a deep ocean of relaxation, and have found this quite helpful.
Thanks for your detailed response! And of course, while following the
Buddha's instructions, we should each remain true to our own view. Next
time you 'Recognize' how your attention is pulled away,' try
blinking. It immediately centers my awareness in the hara (solar plexus)
and out of my head.
Beams and Blessings,

More On The Gaze

From: Shinay (Shamatha) meditation by H.E. the XIIth Tai Situ Rinpoche
from http://www.ncf.net/Shinay.htm
[QUOTE]
Now for example in Mahamudra practice, people usually think when you
talk about Mahamudra it is something which is a sort of concept that
occurs, but in Mahamudra practice there are four steps which were
introduced. Out of the four steps, the first step is titled one point,
one-pointedness, so that is what really shinay stands for. Because
one-pointedness means your well-being your entire well-being is
concentrated directly, one-pointedly. So you will be able to somehow have
maximum effect in anything you attempt.

Now this is in Mahamudra practice. The first step is one-pointedness;
then of course Mahamudra with the one point method will not use
visualisation or breathing or any of that sort of method -- not so much
of them. But just follows through the principle of being aware of one's
own true nature.

In another way we can say Buddha Nature; other people like to say
“Buddha Within”. The Buddha which lives within us, the Buddha Nature,
the potential of the Buddha. In the Mahamudra method the one-pointedness
is, somehow you are able to see the Buddha Nature which is your ultimate
essence in a clear and non-dualistic way. You are able to have an
experience of it; you are able to have a sense of it at the beginning.
But later a deeper experience of it. So that is one-pointedness. The
first step the Mahamudra practise involves. This one of shinay is very
advanced, but still it is shinay.
[END QUOTE]

Okay, so this gets back to previous chats I've posted about eye
fixation, blinking/non-blinking, etc. It seems to me that despite jax's
excellent advice to just jump into Dzogchen (top-down yoga), that
traditionally these advanced practices are not taught to monastics until
they have mastered some earlier practices such as shinay' (shamatha).
If so, then I think it might be a good idea to look at and discuss just
what exactly is taught that leads up to the Dzogchen instructions.
I mean, it's all to the good to say 'just let go and practice
"awarenessing," which is what you're doing all the time already.'
But I think this sort of instruction means a lot more to a monk
who has learned the preliminaries, such as one-pointedness (step 1).


From another site we hear of Kamalashila's (8th C.) Nine Stages
of (shinay-shamatha) Meditation that uses a focus:
(1) inwardly placing the mind on the object
(2) extending the duration of the concentration
(3) replacing the mind on the object when it is distracted
(4) continuously restoring the focus of the mind
(5) achieving a state of inner control
(6) achieving a state of inner pacification
(7) achieving a state of complete inner pacification
(8) achieving single-pointed mind, and
(9) achieving mental equilibrium.
[END QUOTE]
Which begins to sound a lot like Patanjali's Yoga Aphorisms.

And from Peter Barth's "A Meditation Guide for Mahamudra:"

http://www.mahamudracenter.org/MMCMemberMeditationGuide.htm

[QUOTE]
Dawning of Certainty Series
(12) The Four Yogas of Mahamudra

The four yogas are a profound summary of the path of Mahamudra. They
include the yogas of (1) one-pointedness, (2) free-from-elaboration
or simplicity, (3) one-taste, and (4) non-meditation. Through the
practices of this series one advances rapidly through these stages.

Per Gampopa
A lucid, unceasing awareness of the moment is the one-pointed stage of
yoga. Understanding the essential state of the awareness as non-
arising, transcending all conceptual modes, is the free-from-
elaboration stage of yoga.
Understanding the diverse appearances as being one from the standpoint
of their intrinsic nature is the one flavor yoga.
An unceasing realization of the union of appearance and their intrinsic
emptiness is the great equipoise of the non-meditation yoga.

[AND FURTHER ALONG]

1. The following notes paraphrase some of the teachings of Thrangu
Rinpoche on the twelve stages of the four yogas:

One-Pointedness
Recognizing and resting in the essence of mind.

First, characterized by knowing mind is clear and open, we let mind
rest in this way. At this stage, it is not very stable.
Second, this arises more easily, with more stability, one has the
feeling of mastery.
Third, the experience of emptiness and clear light is very strong and
continuous at this point. No distinction between moving and resting mind.
The way one feels: very great respect and appreciation for one’s teacher
and kinship with dharma companions and natural and genuine compassion

Free-From-Elaboration
Free-From Elaboration means realizing the nature of mind, as it is,
without embellishment and denial, without root or basis.
First, generally a stable experience of emptiness dawns, particularly
during meditation. One realizes the emptiness of any event in the mind
and its abiding or ceasing.
Second, one realizes the emptiness of all external objects. One
becomes free from clinging since realize all appearances are empty.
Also one is free from clinging to emptiness.

Third, all extreme views are cut through, in meditation and
post-meditation. Things neither (a) exist nor (b) don’t exist nor (c)
neither exists nor don’t exist nor (d) both exist and don’t exist. Detailed
discussion with teachers and companions is helpful here. Generosity and
virtue are very helpful. Read or sing songs of masters to enhance one’s
understanding.

One-Taste
At this stage, one knows how mind is directly. Knowing this, one knows
how everything else is. Everything has the same flavor. Whereas in the
One-Pointedness and Free-From-Elaboration stages emphasis is on
understanding how mind is, here emphasis is on understanding
appearances and senses. They are of the same flavor.
First, one has slight and infrequent experiences that all phenomena
have one nature and the inseparability of appearances and mind.
Second, the experience of sameness is enhanced. It is like water
pouring into water.
Third, one understands quite directly that all appearances are empty.
This is not a state of stupidity where nothing is taking place in a big
mixture. Rather it manifests as five wisdoms. Discriminating awareness
wisdom, accomplishing wisdom, equanimity wisdom, mirror-like wisdom
and dharama-dhatu wisdom are very specific and vivid. It is an
enhancement of wisdom and insight, rather than a state of stupidity.
Because of considerable attention given to emptiness, here it is
helpful to study karma, seed and result, intensively.

Non-Meditation
This is arrived at through becoming intimately familiar with
meditation. When one obtains direct understanding, there is nothing more
to cultivate or meditate on. One no longer makes a distinction between
meditative composure and post-meditation. Conceptual mind is exhausted.
First, one experiences no difference between meditation and
post-meditation.
Second, one becomes more stable in this. Both emotional and
intellectual obscurations are purified. Even more subtle dualistic
intellectual obscurations are purified at this point.
Third, one realizes that the realization that arises in meditation is
the same as the original nature of all things, which has always been
there. So this is like mixing the original mother luminosity with the
developed child luminosity and recognizing them as the same all along.
Final realization of this feeling is becomes completely all-pervasive,
pervading to all of time and space completely. This is the expanse of
the wisdom of dharma-dhatu.

2. Chapter Nine of Book II of Moonbeams of Mahamudra may be consulted
for more detailed information.
[END QUOTE]

"So, what is Ramon up to with all these quotes?" you may ask. Well,
I'm up to my same old nonsense, and that's basically saying that before
you relax you must 'tense' so that you can REALLY relax. The 'two wings'
of the Bodhisattva are described as 'Compassion' and 'Wisdom'. I think
'Compassion' ultimately implies a total relaxation as one learns to be
compassionate not only to others but also to oneself. Perhaps that's the
final secret teaching of Dzogchen? However 'Wisdom' I think implies some
application of the will, yes? Some application of 'right effort' that
would perhaps refer to the preliminary steps or states outlined above?

Just asking (smile)


Good discussion of Dzogchen via the Third Karmapa's "The Single Word of
Heart-Advice" here by Lama Surya Das.