Alan addresses the theme of continuity which is essential for the path. In our shamatha practice we may often wonder if we are doing the practice right. Alan points out that the answer lies in whether we are staying in the ongoing flow of cognisance. As we move from coarse mind to subtle mind it is crucial not to lose cognisance (which is what happens when we fall asleep) but to sustain the flow of knowing and not infuse it with a conceptual framework. This is continuity in the formal practice. When doing shamatha we are seeking to put both the body and the coarse mind to sleep. This is similar to falling asleep. The difference is sustaining the flow of cognisance. Next, Alan explains that the tactile sensations are not taking place in the physical space. Likewise, the visual appearances are not out there, in the molecules or in the air. The colours and shapes are not out there and not inside the brain either. Photons do not come in colour. Alan stresses especially that the qualia, the appearances are not inside the brain and not in any physical space. The same goes for tactile sensations which are what we attend to in the practice of mindfulness of breathing. They are present in the dhatu, the space of awareness. Alan explains that the point of continuity in our practice is taking appearances and awareness as the path. Specifically appearances that arise in the mind. Alan remarks that the majority of us still spend most of the time outside formal meditation. In order to help us maintain continuity between the sessions, Alan introduces a shift in the way of viewing reality. In-between sessions we should bear in mind that all appearances that we are seeing arise in the space of our own awareness. In this way, Alan invites us to see the reality as illusion-like, i.e. to maintain an ongoing view of all appearances perceived by the six senses as arising in the space of our own awareness. These appearances are dream-like, because just like in a dream they seem to be really out there whereas in fact they arise in the space of awareness. Alan stresses at this point that we are of course not negating the existence of real people etc. What is being challenged here is naive realism - the belief that things exist the way they appear to us. For example when we view someone as kind, intelligent etc. we should be aware that this is only our perception of this person, not the way this person exists in reality. To conclude, Alan observes that we are now venturing into the field of dream yoga. During formal sessions we cut off outer perceptions, we go into retreat, as if trying to fall into a lucid deep sleep. Between sessions, on the other hand, we are open to appearances arising but view them as dream-like, which he likens to practicing daytime dream yoga.
After the meditation, in conclusion, Alan uses the symbolism of yin and yang to describe the two elements - dark and light - that should complement each other in our practice. Sessions which seem very quiet (dark) need to be complemented by the light of awareness whereas during sessions in which our mind is agitated we need stillness. Similarly, outside the formal sessions, when many appearances arise we need to maintain stillness. Thus we go into the dark with the light of awareness and stay in the light with the dark of stillness.
Meditation is silent (not recorded).
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