Natural Radiance by Lama Surya Das

Author:Lama Surya Das
Language: eng
Format: epub
Tags: Religion/Buddhism Tibetan
ISBN: 978-1-59179-899-6
Publisher: Sounds True
Published: 2009-01-01T05:00:00+00:00

LISTEN TO TRACK 2 Rushen

PRACTICING RUSHEN ON YOUR OWN

Once you have practiced rushen along with the guided session on Track Two, you can continue to deepen the practice on your own. The basic instructions for rushen practice are to take a comfortable seat in your meditation room or sacred space, wherever you can practice. You can either sit cross-legged on the floor or in a straight-backed chair or couch, as long as you have a reasonable upright and balanced posture—not leaning back too much or falling asleep. Your backbone is your central channel and it should be as straight as possible so that your vertebrae are aligned one on top of another.

Relax in this posture and take a few deep breaths to calm and clear your mind. Come into an awareness of just sitting, just breathing—letting all else go. Relax and fully inhabit the present moment. Breathe with all your awareness, so that everything else can just go by, with nothing more to figure out, accomplish, keep track of, or achieve. Just be present, attentive, wakeful—mindful of your sitting, your breathing, and the sublime silence, simplicity, and joy of the present moment.

Once your mind is calm, focused, lucid, and clear, abruptly turn the mind on itself—mind the mind and turn it inward, with laserlike self-inquiry questions: “Who is thinking my thoughts? Who is trying to meditate? Who is it; what is it; where is it? Who is experiencing my experience right now?”

There is no need to analyze too much—just abruptly pop the question and observe what happens. Let go and see if you can startle yourself into a new way of seeing and being, short-circuiting your usual outward-looking, dualistic thought process of self and other. See through the seer, directly experience the experiencer, and be free; rest in luminous centerless openness, the natural Great Perfection, pure presence, rigpa.

Again cutting even deeper, abruptly turn the mind upon itself again: Who is experiencing? Who and what is hearing? Who and what is seeing, thinking, and feeling? Who is having these physical sensations? Who is it; what is it; where is it? Is it in the head; is it in the body; is it in the heart; is it in the mind and consciousness? Who is experiencing? Who or what am I? How is it happening? See if you can enter the bottomless gap between thoughts, beneath thoughts. See if you can directly experience whatever is not thought—the luminous awareness that exists prethought or beyond or beneath thought, or after all thought has ceased. Trace the source of all of your thoughts, feelings, experiences, physical sensations, and perceptions. Notice how they arise, and, after they arise, where they are in your present experience and where they go. See if you can follow the disillusion point back into the luminous void that is centerless—the openness that is everything’s ultimate identity, the great Who, the great What that is known as buddha nature. And if you cannot find anything to follow, just rest in that great silence, and be nothing for just one instant.

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