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http://www.TreeLearningCentre.com/

My Meditation Practice, 10 Westow Street Crystal Palace Upper Norwood, London (2025)

12/09/2025

... Stages of meditation experience ...

There are times when you are meditating nicely, and suddenly your mind becomes busy and unstable. Your mind was peaceful and now it is wild. You might get upset with yourself and think, “Oh, I cannot meditate.” When this occurs do not be discouraged. When you notice your thoughts increase and intensify, this is generally a sign of progress.

The Dzogchen teachings say that there are five different experiences in meditation that signal development, and this is the first one. Your mind is like a stream running down a mountain. When a stream runs down a mountain, it moves swiftly. But even though your mind seems to be running very fast, actually below the surface it is slowing down. Your mind is actually calmer than it was before you started meditating, even if for the moment it may not seem so.

How is this? Your mind has to become calmer to notice what it is doing. In the past, your mind moved all the time and you never even noticed; now you do notice. This is why you should not see this experience as failure but rather as something positive. You are more aware of your mind than before; this means you are improving. Continue to apply the skillful means techniques of joy, devotion, and bodhichitta without boredom or fatigue, and with courage and commitment continue to meditate on the true nature.

If you maintain your practice in this way with perseverance, you will reach the second stage of meditation experience: alternating stable and unstable experiences. Great masters compare this second stage of meditation experience to a water bird. This creature dives into the water and then after a few moments resurfaces to rest on a rock or a log. Then it dives back into the water and comes up again. It does this continuously.

At this time the training remains the same. Continue with the skillful means practices and meditate on the true nature. In time your mind will become more stable. It will occasionally move, but mostly when you meditate, the mind will stay in its own natural state. Patrul Rinpoche uses the analogy of an old man. An old man stays seated most of the time. Once in a while he gets up for a cup of coffee or tea, or maybe even to play golf, but otherwise he sits comfortably. There is not too much activity. By now your mind is like an old man. It does not move much, nor does it need to. This is the third stage of meditation experience.

Keep practicing as before. By now the surface of your mind is very smooth. Perhaps underneath the mind’s surface there is slight movement, but otherwise you have attained good stability. Patrul Rinpoche uses the analogy of an underground river: the river still flows, but it is hardly noticeable. So what do you do now? You should invoke more mindfulness and energy. Why? By this time your mind has become very tame. It does what you want it to do; you have control and are not scattered at all. In the beginning, you had trouble with your restless mind - it was running wildly in every direction. It would not stay still for even a few seconds. But now you can rest. Yet there is still the possibility of mind’s becoming weak and dull. You can prevent this by invoking mindfulness and clarity.

Apply the skillful means techniques and continue to meditate. Soon your mind will become very bright and stable, and you will maintain this state day and night without getting bored or tired. At this time, there is no particular desire for meditation, and no desire for belongings such as clothes. In the Dzogchen teachings this state is likened to a mountain. Your mind is unshakable - it cannot be moved by conceptions or perceptions. This is the fourth stage of meditation experience.

When you reach this stage you must continue to apply the skillful means practices and cultivate virtuous thoughts. Even though your mind has become very stable, do not ignore the power of loving-kindness and compassion, as well as joy, devotion, and appreciation. If you do not reactivate these skillful means practices at this time, you can get carried away by a blank, vague, dull state of mind that has no energy whatsoever. Also, there is still some subtle grasping and clinging that can erupt and create massive disturbances.

You must continue to practice skillful means, and keep invoking the energy of mindfulness and clarity. Mind is not only empty - it is filled with many wonderful qualities. Unite this with emptiness meditation. Bringing this practice to the final state of complete fulfillment is the fifth stage of meditation experience.

These five different meditation experiences accurately describe the progress of most practitioners. People have varying abilities; they also have differences in the ways their channels are configured and how they perceive phenomena. This means that not everyone proceeds in exactly the same way. But most people will experience these stages pretty much in the way and order they have been explained.

~

Excerpt from: "The Nature of Mind. The Dzogchen Instructions of Aro Yeshe Jungne"
By Patrul Rinpoche
Commentary by Khenchen Palden Sherab
and Khenpo Tsewang Dongyal

Shared by Erik la 🙏💎

02/09/2025

PADMASAMBHAVA

Instructions on Dreaming

Excerpted from The Natural Liberation of Confusion by Padmasambhava (eighth century AD), published by Wisdom Publications (1998).

Nighttime Instructions on Dreaming and the Natural Liberation of Confusion

Here there are three parts: (a) apprehending the dream state, (b) emanation and transformation, and (c) dispelling obstacles to dreaming.

🌹 Apprehending the Dream-state

Dreaming is induced by latent predispositions, so regard all daytime appearances as being like a dream and like an illusion. Acquire penetrating insight according to the statement in the Perfection of Wisdom, "All phenomena are like a dream and like an illusion." In particular, it is crucial to practice the instructions on daytime appearances and the illusory body. At this time, powerfully imagine that your environment, city, house, companions, conversations, and all activities are a dream; and even say out loud "This is a dream." Continually imagine that this is just a dream.

Then when you go to bed in the evening, cultivate the Spirit of Awakening, thinking, "For the sake of all sentient beings throughout space, I shall practice the illusion-like Samadhi, and I shall achieve perfect Buddhahood. For that purpose, I shall train in dreaming." Then as you lie down, rest on your right shoulder, with your head pointing north, your right hand pressed against your cheek, and your left placed upon your thigh. Clearly imagine your body as your chosen deity [ a practice of Ta***ic Deity Yoga where one imagines they are the embodiment of a divine figure, in order to actualize our inner purity and dispel the ego].

If your visualization is not clear, establish the [dignity] of thinking, "I am the chosen deity [yidam; the deity you feel close to]." Imagine that on your pillow your head is resting in the lap of your primary spiritual mentor; and vividly focus your attention upon Orgyen Padma at your throat, the size of your thumb joint, with a smiling, lustrous countenance, appearing and yet having no inherent nature. Mentally offer the supplication,

“Bless me that I may apprehend the dream state. Bless me that I may recognize the dream state as the dream state."

Lie in the sleeping-lion position [described above], and bring forth a powerful yearning to recognize the dream state as the dream stare; and while so doing, fall asleep without being interrupted by any other thoughts. Even if you do not apprehend it at the first try, repeat this many times, and earnestly do it with powerful yearning.

In the morning when you wake up, forcefully and distinctly consider, "Not a single one of any of the dreams I had last night remains when I wake up. Likewise, not a single one of all these daytime appearances today will appear tonight in my dreams. There is no difference between the dreams of the day and the night, so they are illusions, they are dreams." That is one session.

If you still do not apprehend the dream state even after practicing that many times, then with the other practices as they were before, imagine yourself as your single, heroic, chosen deity, and clearly, vividly imagine at your throat your chosen deity once again, the size of your thumb joint. Direct your consciousness without forcing it, and fall asleep while envisioning that you will know the dream state as the dream state. That is the second session.

[The third session is dependent upon knowing Tibetan letters, so we omit it.]

If... you still do not apprehend the dream-state in that way, focus your attention clearly and vividly on a bindu [seed or dot] or light at your throat; and with the anticipation of dreaming, fall asleep and thereby apprehend the dream-state. That is the fourth session.

Meditate by alternating among the meditative objects, and practice with a powerful sense that daytime appearances are dreams. Even the least of practitioners will apprehend the dream state within one month.

At first, there will be more dreams, then they will become clearer, and then they will be apprehended.

In the event of a frightening circumstance, it is easy to recognize, "This is a dream." It is difficult for it to be apprehended spontaneously, but if it is so apprehended, this is stable. If it is not apprehended in any of those ways, there may be an infraction of your ta***ic pledges, so apply yourself to [purifying practices, such as] going for refuge [through prayer] , cultivating the spirit of awakening, restoration through confession [pratimokcha], the hundred-syllable mantra, the ganacakra offering, avoiding contamination, and meditating in the previous way. By so doing, the dream state will be apprehended in just two or three months, and eventually, you will be able to apprehend it regularly.

Training in Dream Emanation and Transformation

While apprehending the dream-state, consider, "Since this is now a dream-body, it can be transformed in any way." Whatever arises in the dream, be they demonic apparitions, monkeys, people, dogs, and so on, meditatively transform them into your chosen deity. Practice multiplying them by emanation and changing them into anything you like. That is the fifth session.

While apprehending the dream state, by bringing forth a powerful yearning to go to Abhirati in the east or the pure realm of Orgyen in the west, you can go there and request Dharma, To subdue demonic apparitions and so forth, practice emanating yourself as a garuda [heavenly bird] or Hayagriva or the like, and transform them in any way you wish. In addition, practice condensing many things into one, and multiplying one thing into many. That is the sixth session.

Seeing through the dream:

Apprehend the dream state and go to the bank of a great river. Consider. "Since I am a mental body in a dream, there is nothing for the river to carry away." By jumping into the river, you will be carried away by a current of bliss and emptiness. At first, because of the clinging of self-grasping, you won't dare, but that won't happen once you have grown accustomed to it. Similarly, by seeing through all such things as fire, precipices, and carnivorous animals, all fears will arise as samadhi. The critical point for all of that is training in daytime appearances and the illusory body and powerfully anticipating the dream state. When on the verge of sleep, it is important that you direct your attention to whatever you are apprehending at your throat, be it your spiritual mentor, your chosen deity, seed syllables [mantras], or a bindu; and it is crucial that this not be interrupted by latent predispositions. That is the seventh session.

🍀 Dispelling Obstacles of Dreaming

Here there are four parts: (i) dispersal through waking, (ii) dispersal through forgetfulness, (iii) dispersal through confusion, and (iv) dispersal through emptiness.

🌺 Dispersal through Waking

As soon as novices recognize, 'This is a dream!" they wake up [physically, leaving the dream state] and there is the dispersal of that recognition. To dispel that, maintain your attention at the level of the heart and below, and focus your mind on a black bindu [dot] the size of a pea, called the "syllable of darkness," on the soles of both feet. That will dispel it.

🌷Dispersal through Forgetfulness

This entails apprehending the dream, but immediately becoming confused and letting the dream go on as usual. To dispel that, train in the illusory body during the day, and accustom yourself to envisioning the dream state. Then as you are about to go to sleep, do so with the yearning, "May I know the dream-state as the dream-state, and not become confused." Also cultivate mindfulness, thinking, "Also, when I am apprehending the dream state, may I not become confused." That will dispel it.

🧚🏻‍♀️ Dispersal through Confusion

If your dreams are solely deceptive appearances of detrimental latent propensities [egos, habits, desires], your awareness becomes diffused and you never recognize the dream state at all. Therefore, during the daytime powerfully envision dreaming and strongly emphasize the illusory body. Apply yourself to purifying obscurations, practicing fulfillment and confession, and performing the ganacakra offering. By forcefully practicing pranayama with the vital energies, and continuing in all this, the problem will be dispelled.

🍀 Dispersal through Insomnia

If sleep is dispersed due to powerful anticipation [excitement], and you become diffused as your consciousness simply does not go to sleep, counter this by imagining a black bindu [dot] in the center of your heart. Bring forth the anticipation without force and just for an instant, and by releasing your awareness, without meditating on sleep, you will fall asleep and apprehend the dream state.

Dispersal through Indolence:

First, due to disillusionment [with the cycle of existence] and a spirit of emergence, you may do a little practice in retreat and so on. You may also apprehend the dream-state; but afterward, as you have not severed your craving for sensual gratification, you become caught up in idle amusements. With a weak disposition, you become completely ordinary, and out of indolence [laziness] you wreck your spiritual practice. Having no pure vision of any of the Dharmas and practices performed by others, you judge them by your own standards and your mind slips into ruminating, "I've done that too and I'm like this now. Others are just like me."For that, meditate on the difficulty of obtaining a human life of leisure and endowment and on death and impermanence. It is most important that you meditate on the faults of the cycle of existence and mentally renounce this life, by applying yourself to solitary, single-pointed practice in retreat, and so on. Your earlier experiential realization will be restored, and you will again apprehend the dream state.

💎🌹

Post by Dharani Esoteric Institute
Shared by Nicole Tran la 🙏

01/09/2025

The Paranormal Powers of Saint Dipa Ma

(Part of a series of lessons on Dipa Ma from the book Siddhi: A Guide to Paranormal Powers in Yoga and Buddhism)

In 1965 Dipa Ma entered a new area of her training with meditation. According to the story, Munindra’s master suggested that, since he would be soon returning to India, “the land of the siddhis,” he should learn something about them. He wanted Munindra to train in the siddhi powers, but instead Munindra decided to train his most advanced disciples, probably because he knew that the greater the level of meditation practice, the greater the siddhis would manifest. So, he trained Dipa Ma, her sister Hema, and their daughters directly from the Visuddhimagga, and this is the same training we are using in this book.

Under Munindra’s instruction, the two sisters and their daughters underwent training to accomplish the full spectrum of psychic powers as taught in the Visuddhimagga. This includes the ability to visit the astral worlds of heaven and hell, to materialize and dematerialize, to cook food by emanating heat from the hands, knowing past lives, and even walking through walls. Of these powers, Dipa
Ma soon became a master. Munindra reported that when she was in a playful mood, she would simply walk through a wall and talk to him. Her sister Hema could do this as well. Eventually she could do anything described in the Visuddhimagga.

In 1966, Munindra left Burma for India, and Dipa Ma turned her attention to teaching her neighbors, and anyone else who wanted to learn. In 1967, all
foreigners were ordered to leave Burma, and this would include Dipa Ma since she was originally born in India. The monks assured her she might be able to stay, with permission of the government, but, worried about her daughter’s education, she eventually decided to return to India, and moved to the house of a relative in Calcutta.

It was a very poor place, a tiny apartment above a metal grinding shop. There was no running water, so it had to be carried up four flights of stairs, and Dipa Ma simply slept on a straw mat on the floor. Soon however, her spiritual radiance began to be noticed by those around her and people started to stream into the house looking for instruction in meditation. Dipa Ma taught that every moment
could be used for meditation, and she said repeatedly the following words:

“The whole path of mindfulness is this: whatever you are doing, be aware of it.” -Dipa Ma

She had great faith that ordinary people could learn meditation and was given the name “the patron saint of householders.” At this time Dipa Ma had so much energy that she only slept four hours each night. It was at this time that western students such as Joseph Goldstien and others began to arrive and learn from her and she had so many students that her house was full, from morning to night.
Truly she could be called a guru if one wanted to use that term. Yet she treated each person who came to her as she would treat her own child, showering them with love, compassion, and kindness. Jack Engler, who met her in 1970 reported that her presence was so powerful that it had caused everyone in her whole apartment complex to become calm.

Dipa Ma was a tiny woman, barely over 4 feet tall, yet “there was a force field around her where magical things could happen, perceptual changes, mind to mind communication” and other such things were reported by her students. Dipa Ma had the attitude that one must practice like a Samurai warrior, with great focus and determination, as if one’s life depended on it, and for her, at one time it had, yet she always balanced this with a childlike sense of wonder and playfulness.

Joseph Goldstein reported that the last time he spoke with Dipa Ma, she told him that he should meditate for two days straight. When he appeared shocked by this, she simply told him that he should not be lazy. This was the level that she was at, she could do it, and had done it while training under Munindra, and this is surely why she had control over the siddhis. To another student she recommended two hours of meditation in the morning and two hours at night. Most people in the west simply cannot imagine this sort of practice.

Another student complained that he did not have even 5 minutes a day to meditate. To which she replied that they must meditate with her for five minutes right then. After they did, they were able to find five minutes each day to begin, and this soon developed into longer meditation over time. She spoke softly but encouraged superhuman determination.

Practice anywhere, anytime you have the chance to, was her instruction. “No nonsense, and no excuses” experience the transformative power of meditation today. She had no time for gossip, or socializing, or entertainment that was a waste of time, only the search for the light. She stated that even her dreams were a state of mindfulness, perhaps this could be compared to lucid dreaming, the knowing that one is dreaming while the experience is happening.

28/08/2025

What Does It Mean to Gain Certainty?

The Master responded:

Gain certainty in the fact that since the very beginning your own mind is the awakened state of Buddhahood.

Gain certainty in the fact that all phenomena are the magical display of your mind.

Gain certainty in the fact that the fruition is present in yourself and is not to be sought elsewhere.

Gain certainty in the fact that your master is the buddha in person.

Gain certainty in the fact that the nature of view and meditation is the realization of the buddhas.

To gain such confidence you must practice!

Padmasambhava - Advice From the Lotus Born. - Rangjung Yeshe Publications.

Nyingma Teachings 🙏

18/08/2025

‘You can't think your way out of samsara because samsara is a thought construction.’

- James Low, quoting CR Lama

08/08/2025

Yogic Discipline

Son, there are nine pieces of heartfelt advice.

1. Be a child of the mountains.

Being in a place where there are a lot of distractions leads to much attachment, to arguments, and to likes and dislikes. One's meditation becomes dispersed.

On the other hand,
For the great meditator who never leaves the mountains, good qualities grow day by day, month by month.

And there is a saying: "Be the child of the mountains; drape yourself in mist.”

2. Eat the food of famine-time.

Do not let food, clothes, and conversation get the upper hand.

If you need lavish helpings of food or an unusual diet, you will have to spend much time and effort to get these, and this again will be a cause for distraction. Remember that whether or not the food you eat is delicious, it all ends up as excrement. Be content to make do with enough food, however plain, to take the edge off your hunger and sustain your body. The same applies to clothing and conversation: you should have little care for special clothes and reduce worldly conversation to a minimum

3. Do the things that please the enemy.

If you do not cast your ordinary ways to the wind, you will never destroy the castle of desire and hatred.

4. Wear clothes that no one wants

Dress yourself in clothes that are sufficient to protect you from the cold and wind, without caring whether they look nice. If you use the clothes that have been thrown away because nobody wants them, you will need to worry how you use them: they will simply serve to protect you from the cold. But having to find beautiful, expensive clothes will slowly involve you in unnecessary effort and cause further distraction.

5. Flee the crowds, alone.

Be like a young maiden who removes the bangles from her wrists in order to make less noise when she washes her hands - if we get away from being surrounded by lots of people, our meditation will not be broken up by useless chatter.

6. Be without a handle for your relations

That is, a handle by which they can take hold of you and pull you. If you are caught by ordinary attachment to home life, you will be preoccupied with becoming a rich and influential householder. So unless you give up your longing and affection for your relatives and friends, you will not be able to cut the ties that keep you bound to them. Therefore...

7. Do not let people take your nose rope.

Your attachment makes you like an animal with a rope through its nose: people can make you go wherever they want. As long as you do not leave that rope in the hands of others you will be free to make your own decisions, particularly for practicing the Dharma.

8. Tie your fickleness down with a rope.

The human mind, like water, goes wherever it is led, so tether your mind with the rope of mindfulness.

People have fickle minds; they listen to everything other people say.

They change their minds all the time and are unable to concentrate on anything or make firm decisions. If you tell them to study, they rush off to find a book and start studying. Then if you tell them to practice, they immediately stop studying and start practicing instead. And if you tell them to go and work and engage in ordinary activities, they immediately go and do that. But they will never achieve anything by acting this way.

The human mind is the same, constantly wavering and changing direction, like grass on a mountain pass, which bends as the wind blows.

It is like water, which goes wherever you channel it: if you dig a ditch or break the earth in front of floodwater, it immediately flows along the channel you have made for it. So instead of letting the mind go wherever it likes, you should tether it with the rope of mindfulness, just as one ties up a horse with a halter to prevent it from wandering off. Concentrate your mind one-pointedly on the Dharma instead of giving in to its whims and letting it do whatever occurs to it.

9. Abandon havens of delight.

Some places, such as beautiful gardens, may seem very delightful: everyone is dancing and singing or talking, and one feels thoroughly at ease. But this is where one's attachment and aversion will grow.

Therefore...

Do not be attached to the pleasures of samsara. If you do not forsake them, you will never stop the constant stream of negative actions, misery, and bad talk.

Now, focus your mind on space.

It is important to thoroughly familiarize yourself with the two kinds of no-self. Space Is something we cannot take hold of. It is free of preference and partiality. It has no limits or dimensions. It cannot be defined; therefore there is nothing in it that one can grasp. You should aspire to practice like that, free from conceptual elaboration, and realizing the two kinds of no self, the no-self of the individual and that of phenomena. It is very important to get used to this meditation and to gain experience in it over a long period period of time.

~ Zurchungpa’s Eighty Chapters, annotated by Sechen Gyaltsap Pema Gyurme Namgyal with commentary by HH Dilgo Khentsye Rinpoche

| The Collected Works of Dilgo Khentsye, Vol. 3
Shambhala Publications
ISBN 978–1-59030-627-7

Picture is from our 2003 Sangha pilgrimage to Tibet, taken from Rongbuk Monastery, the base of Mt Everest.

06/08/2025

This Saturday full-moon will be a gathering where I will be teaching meditation. Chi Kung a fire meditation and some basic yoga moves from therapeutic yoga.

It’s a space for us to come together and learn from each other a men & woman’s if you like.

This event is free and will be held at Crystal Palace osteopaths and natural therapies
10 Westow St, London SE19 3AH.

on Saturday the 9th of August 8pm till 9:30pm.

All are welcome ❤️
Please arrive 5 to 10 minutes early.

03/08/2025

“Child, if you are distracted by external activities, you should focus your mind inward.

Child, if your meditation becomes foggy and dull, merge your awareness with the sky.

Child, if you are tired and bored with the practice, relax your mind in the deep nature.

Child, if your mind is scattered, be in a state of
"single thought."

Child, if your practice is increasing, there is no other commitment needed.

Child, if grasping obscures your view, don't be timid about cutting it away.

Child, keep the Lama in your heart all the time, and all good qualities will come naturally.

Child, give up worldly concerns and focus on the practice.

Child, all the beings of the six realms are our parents; therefore, do not forsake your compassion for them.

Child, all the activities of this world have no meaning; therefore, don't get carried away by them.”

🙏🌹🥰

~ Mahasiddha Padampa Sangye

Shared by Jannice Tan and Michael La🙏💎🌹

29/07/2025

The Enlightened Ones Say This Is A Pure and Perfect World. Agreed?

A deceitful person sees everybody with suspicion and finds many mistakes in others. A pure person naturally perceives others to be good. How much more so does a perfect yogin or yogini. He or she has the perception of infinite purity. They will actually perceive all forms as the bodies of the deities, all sounds as mantra, and all thoughts and emotions as the display of awareness. In their perception of pure sight, sound and awareness there is no attachment to friends, or aversion to enemies. Awareness itself being free from concepts of good and bad, proper and improper, they perceive everything as great equanimity. They do not accept or reject friends or foes. They perceive not the tiniest speck of impurity.

As is said, "Arriving at a golden island, one cannot find ordinary earth or stones even if one searches for them."

In general, good and bad are your own perception, so you cannot possibly see faults in others when your own are purified."

~ Tulku Urgyen

Shared by Thubten Kway la 🙏💎🌹 Michael la

08/07/2025

So, my suggestion for you is first to protect yourself before you die. Otherwise, there is a chance of experiencing so many eons in the lower realms and the unending heavy suffering. So, this is the immediate thing to do, because the nature of life is impermanent and death can come at any time, and then it is possible to be reborn in the lower realms, with no opportunity to practice Dharma, because one would be totally consumed by the unbelievably heavy suffering, which is so much heavier than any suffering in the human realm.

Whenever we have a human body, it is an incredible opportunity to have all happiness up until enlightenment. This is because we have the opportunity to practice. When we have stomach pain, we can’t meditate, it’s so difficult, unbearable. This is nothing compared to the suffering in the lower realms, this pain compared to that is great bliss. It is said that all the energy of all the fire on earth, if you combine it all together, that inconceivable fire is like cool air compared to how hot just one spark of fire is from the hell realms. So, you can imagine the unbelievable suffering in the hell realms, and how difficult it would be to practice Dharma. In the hell realms one has no opportunity to practice Dharma. Therefore, one has no opportunity to be liberated from the sufferings and the causes of suffering.

Now you can see why it is so important to immediately start practicing now, while one has the opportunity, so that one can again have a high rebirth, especially now when one is able to practice Dharma, when one has all the circumstances and the opportunity.

- Lama Zopa Rinpoche

From advice Rinpoche gave to a person who wrote to Rinpoche saying how he had killed his parents during a psychotic episode and wanted to know how to purify this action. You can read his letter and the rest of Rinpoche’s response if you feel like it https://www.lamayeshe.com/advice/killing-ones-parents 🌈 Image by I do not remember where I borrowed it from 🤪

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