A distinguished scholar, in a lifelong meditation retreat, unveiled these profound interpretations of typical practices (which frequently do not yield results for the common seeker).
After many years of studying Sanskrit and embracing Tibetan this summer, I’ve come to a daunting realization: translation does not merely fail to capture deeper meanings. It strips away the very essence of what you aim to preserve.
To restore that essence, you must depend on vibrant currents of experience. Not lifeless words.
Eva Natanya serves as one of the instructors at the Centre For Contemplative Research, a distinctive contemplative ‘observatory’ striving to cultivate awakened individuals for the advancement of consciousness research.
What sets her apart is that her Buddhist journey did not necessitate a dismissal of her previous Christian contemplative background. Instead, she has remained faithful to both, without mixing them haphazardly.
The insights that follow are not the result of my own groundbreaking discoveries. They stem from Eva’s comprehensive teachings during retreats, which in turn are derived from authentic & traditional Tibetan Buddhist guidance.
This wisdom has significantly enhanced my personal Buddhist practice. I hope they provide a transformative experience for you, especially if you don’t have an extra 40 hours to dedicate to the retreat.
– Most individuals are unaware of the true meaning of ‘refuge.’ Repeatedly stating that you take refuge in the Buddha doesn’t necessarily aid, either. Because refuge is not affirmation; it is trust in what you are: infinite consciousness. Not the transient phenomena that compose the label of a sentient being! Just like a refugee seeking safety, you turn to refuge in moments of hardship. What can you depend on, when you most need it? Surely, it’s not the fleeting emotions or thoughts. It is the undeniable presence of witnessing awareness, available and unrestrained in every situation. The very essence of Buddhahood — that part of you which is eternally free!
– Your meditation posture should resemble more of a throne. The Sanskrit term for seat, asana, is the same used for yoga positions. It is not a mere lazy way of sitting; it is deliberate. In meditation, it resembles a king’s throne: a display of royalty, authority, and mastery. Uphold this dignity, and maintain your position. For in the manner of your sitting, you are meant to radiate the qualities of your position! You embody the outcome of your efforts, simply by remaining composed and alert amidst the chaos. Always in a stance of power — never yielding to whatever arises.
– Motivation is action infused with prayer. In contemplative practice, your motivation is reflected in how you engage in an action. Brushstrokes can serve as a prayer just as much as any chant. Similarly, sitting in meditation can summon high-quality emotions that typically remain dormant. The essence of prayer, its fundamental expression, lies in what you do to fulfill your aspirations. If it can transcend the conceptual and become embodied (rather than mere imagination), you may attract the results you desire.
– Don’t have a Guru? That is perfectly fine! Guru Yoga, considered the essence of the path, aims toward the archetype of the root Guru. You do not need a human reference for it. You can utilize a deity or even the idea of a Guru. The critical aspect is to tap into your eternal yearning for divine guidance. We can all receive the answers we require, much like the British nun Tenzin Palmo did during her secluded retreat, where merely praying to her Guru preserved her life. Certainly, a flawless human Guru is one of life’s most treasured gifts. But don’t wait for that, as chances are, we have our own work to do before it materializes. Through our practice and prayer, we have everything we need.
– Calm-abiding should not feel burdensome. The primary reason shamatha achievement is uncommon is that individuals seek more captivating, esoteric, and profound practices, instead of dedicating themselves to mastering their attention spans. This is why so few genuinely experience the benefits of those supposedly more advanced practices. It is mentioned that Lama Karma, a recent teacher at the Centre for Contemplative Research, attained shamatha in six months. On and off the cushion, his daily focus was resting in awareness, illuminating the mind’s space. What kept him fully engaged and committed? A perspective markedly different from the average ‘secular mindfulness practitioner’ (who seldom contemplates future lifetimes or ‘supernatural’ states of awareness near Buddhahood). In the Mahamudra tradition, shamatha serves to dissolve the coarse mind while maintaining exceptionally keen awareness. Additionally, we are encouraged to dissolve the enlightened Guru [archetype] into the