Recently, a group of us gathered in Crestone Colorado for the first Level 1 retreat based upon Anyen Rinpoche’s most recent book, Dying with Confidence. This group is comprised of people from a variety of places coming together in Crestone: California, Colorado, Florida, Washington, New Mexico, Nevada, Pennsylvania, Utah, Wisconsin, and Canada.
In many ways, we are a diverse group with a span of differences in age, personality, experience, distance traveled to attend the retreat, etc. Despite our differences, we have a unity of purpose : to learn the practice of Phowa so that we can help both ourselves and others when the time comes to die. We are the first group of practitioners receiving this wonderful gift. We will set the example and build a foundation for those who follow.
Our focus for this retreat was learning the basic practices for mastery of wind energy. Mastery of wind energy (Tsa lung) is essential for a Phowa practitioner. The practice of Phowa is a forceful means of enlightenment: the ejection of the consciousness through the central channel. As Rinpoche stated, the channels rely on the body, wind relies on the channels, and ability to experience the mind’s intrinsic wisdom relies on wind.
One’s state of mind is directly related to wind energy. Carried along our karma and afflictive emotions, which express as agitated wind within the physical body, we continue to circle in samsara. If we do not develop stable wind energy within the body, then just so, our discursive mind will also be unstable and will lead us again and again to self-attachment.
As we progress in training in wind energy, meditative concentration increases, and glimpses of wisdom are experienced. These glimpses of wisdom expand and become more frequent with continued practice, and we gain familiarity with bliss, clarity and non-conceptuality. The view becomes more subtle. Rather than the aspect of logical analysis or intellectual understanding of the teachings, here we are specifically developing experience in meditation. It is through this experience of wisdom we are able to benefit not only ourselves in our own death, but also benefit others because we are able to recognize what is going on with others around us.
In being present to receive these teachings as well as having the life situation to be able to practice these teachings, I feel very privileged to be a part of this beginning. I am also aware of the great responsibility that comes along with it.
“The strength of an act does not follow completion of the act, it depends on your motivation.”
Anyen Rinpoche
Rinpoche spoke about the importance of our motivation, the pure two fold motivation of the Secret Mantrayana: Bodhichitta and pure perception. We must keep clear in our minds the intention to benefit all sentient beings, this will make our practices transcendental rather than worldly. The nature of samsara is like a dream; non-existence. What are outer appearances, really?
More than motivation, we must also be diligent and patient in order to master the Tsa Lung practices. Rinpoche advised daily practice over a long period of time as a essential for mastery. We had many questions trying to clarify and pin down exact details; but it really seemed to come down to development of experience through consistent practice. These questions will be clarified as we practice more and attend the remaining levels of the Dying With Confidence training with Anyen Rinpoche.
In addition to diligence, we must also practice generosity. This could be viewed as material, but more importantly knowing generosity as the abandonment of self-attachment. What would this generosity look like? It could appear as giving the time and effort to support the other members of your small group, making the connections between you very important through meetings, emails or phone calls. It might look like you realizing that you can be flexible, and don’t have to have things just the way you want them. How do you think the generosity of selflessness might look?
This brings in the aspect of faith and devotion. Do you have enough faith in the teachings and devotion to the teacher to keep going even when you are not sure you get it yet? Thinking of the incredible kindness and patience of Anyen Rinpoche, without which this opportunity would not be possible, as well as how truly amazing all of the causes and conditions that had to be just so for this retreat may bring rise to your faith and devotion. What if Rinpoche had chosen to stay in his Shedra in Tibet, what if Allison and Rinpoche missed meeting each other in Nepal, what if you had not noticed the flyer for this retreat…it goes on and on.
So, it’s simple, right? Take some motivation, add diligence and patience, generosity, mix in some faith and devotion and wah-lah! The key to all of developing and maintaining all of these ingredients is vigilant self-examination. It’s very important that we change our deeply ingrained habit of looking for fault on the outside. The fault always lies within. Ask yourself honestly, why am I doing this? Am I progressing? Is my self-attachment lessening? How can I be more generous? Our egos are tricky little beasts. Through self-examination, we have the ability to correct what needs to be corrected – once we see the afflictions as they arise in our minds, they will fade in the light of awareness. Set your intention and watch carefully, act mindfully.
Rinpoche envisions groups of Phowa practitioners across the country and even the continent, all working together to support the dying. Eventually, our growth will include both retreat space and a residential center for spiritual support for the dying. Developing a solid foundation for such a substantial undertaking is critical – if one builds a crystal palace on a mountain of ice, the crystal palace will slide off. Our beginning efforts are laying a solid foundation for the long term effects of his vision.
Please share your general experience with these practices – what is working, what is difficult. Only share what is appropriate for a general audience, keeping samaya in mind.
Allison and Sarah
