Going Back To The Source Of Looking

Going Back To The Source Of Looking

Dr. Jordan Peterson,

”Our eyes are always pointing at things we are interested in approaching, or investigating, or looking for, or having. We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it. To gather is to specify and to grasp. We fling stones, and spears, and boomerangs. We toss balls through hoops, and hit pucks into nets, and curl carved granite rocks down the ice onto horizontal bull’s-eyes. We launch projectiles at targets with bows, guns, rifles, and rockets. We hurl insults, launch plans, and pitch ideas. We succeed when we score a goal or hit a target. We fail, or sin, when we do not (as the word "sin" means to miss the mark). We cannot navigate without something to aim at, and while we are in this world, we must always navigate.”

Dr. Jordan Peterson

Animals, most of them anyway, remain attentive of their surroundings. They do this to know whether they are safe or not. Human beings also go into this primitive mode, for example in stressful situations. Soldiers of special forces, such as SEALs, are taught how to disengage from tunnel vision caused by fearful reaction by returning peripheral vision by looking left and right, which is a classic meditation exercise in the buddhist tradition. Our gaze reveals and reflects our mental state, whether instinctual, habitual or meditative.

Seeking from Outside

In the above quote, Dr. Peterson describes what in yogic teachings is called seeking from outside. Yogic tradition says that unsatisfied beings seek pleasures and relief to their existential confusion outside of themselves, rather than from within. It is an instinctual habit for humans to seek happiness and acceptance from outside. We try to fill the void within with foods, drinks, love, sex, money, possessions or by asking affirmative responses from our boss or parents. We go about our life by trying to fill the void within. However, the nature of all experiences, pleasant or unpleasant, is that they pass and therefore cannot make us permanently content.

The tragedy of habitual seeking is that it takes a lot of repetition and a solid belief in the material world, until people begin to realise that pleasures are fleeting. A new car or an amazing orgasm won't keep us happy for long. When relief and satisfaction vane, again, we begin to seek from outside and so it continues. We blindly follow our wants and desires. This is cyclical existence, going around in circles, bumping our head to the same wall again and again. This is ignorance of our true condition.

Becoming Aware of the Origin of Looking

Teachings of yogic meditation are primarily interested in breaking the vicious cycle of seeking. It is unsatisfactory so why keep repeating it? When we manage to do that, stop seeking from outside, our mind comes to rest in its natural condition. When that happens a recognition of our natural state takes place. At that moment, our mind meets and merges with its source. This source is called by many names in religious and philosophical traditions. The name for it is irrelevant, may those so inclined debate on that. However, the actual experience of it changes lives and liberates. There is nothing more satisfactory than knowing oneself without a narrow identity and a storyline. The thought of this experience might be scary but the actual experience is very pleasant, imbued with freedom, clearmindedness and creativity.

So, we aim our attention to our externals. We project our gaze to things. We looks at things, one after the other, we seek, we seek, we seek... When we do this from morning until night, we become tired because our vital energy gets scattered. What happens here can be compared to beacon that projects its beam of light outwards. As mentioned, this is seeking from outside that can never make us happy.

A simple way to stop looking outside is to bring our attention back to the physical eyes and the area behind the eyes inside our head. When we become aware that we have gone into the searching mode, looking at things external to us, we simply bring our attention back into the head or back to the source of beacon's light. This can be learned after a little bit of experimenting.

What happens with this is that becoming aware of the source of looking, interrupts seeking (1) and makes us aware of our natural mind (2) that is effortlessly aware and knows things, experiences and events appearing in the mind.

Fulfillment

Tradition of yoga is very old. It has specialized in solving existential problems caused by the sense of us having a self or me within us, in our thoughts, ideas and emotional reactions. Through the valuable teachings and meditative exercises such as the one above, it offers to solve our internal conflicts by making us aware of our liberated condition. Numerous generations of female and male practitioners have verified, that such methods are effective in solving neurotic and deluded behaviour. By becoming aware of our instinctual and habitual human animal behaviour, yogic practice helps us become clearminded, satisfied and realistic human beings, not by adding anything to us but by recognising what we already are.

Thank you for reading,

-Kim Katami, 29.6.2019
Open Heart Sangha,

www.en.openheart.fi

Eyes, Channels and Dzogchen with Aro lamas

Eyes, Channels and Dzogchen

Interview with Aro Buddhist lamas

Ngak’chang Rinpoche and Khandro Dechen

Ngak’chang Rinpoche: In sKu-mNyé there is great emphasis on the eyes. This is the case with many practices of Dzogchen. The eyes are kept wide open and unmoving whilst engaged in the exercise, and in the meditation that follows. Sweeping movements of the torso, arms, and legs are quite characteristic; but the most unusual aspect is ‘circling’ the head. 
 
Q: I believe there’s head rotation in Hatha Yoga?

Khandro Dechen: Yes, but the head circling in sKu-mNyé is kept extremely small. If you imagine tracing a circle with your nose – the circumference should not be more than an inch (2.54cm). It’s difficult to keep it that small, because the tendency is to make larger circles. Unmoving eyes in conjunction with circling takes time to perfect, but it’s made easier by the ability to focus in space. Focusing in space needs to be explained. It does not mean going ‘out of focus’. Focusing in space means you are in focus, but that there is no tangible object or surface to act as a reference point upon which your focus rests.

Q: That sounds really quite difficult. I imagine that you would have to spend a long time in training to be able to do that. What purpose does circling have in sKu-mNyé?

KD: There are two active principles involved with circling. Firstly there is the Dzogchen gaze. The method of Dzogchen gazing disorientates the conceptual mind. Secondly, there’s circling. Circling massages the rTsa, the spatial nerves, but it does so through movement rather than through control of the breath. When conceptual mind is disorientated, we become open to perceiving extraordinary experiences, which are released through massaging the rTsa. There are numerous rTsa in the neck that connect with the eyes – so circling activates the rTsa and opens up a subtle dimension of visionary experience at the same time.

Q: So you might start to see in an unusual way?

KD: Possibly, but in terms of Dzogchen the word ‘vision’ applies to all the senses. Initially there would be tactile visions. Then the other sense fields would gradually follow until visual experiences began to occur. It might sound difficult, but anyone can experience their rTsa rLung energy if they have enthusiasm and application. You do have to push through sensations of dizziness and vertigo – but these sensations tend only to arise when you’re not focused in space. Learning to focus in space is crucial to sKu-mNyé, so it’s very important to practise the gaze first. You have to do that in order to keep your eyes from seeking forms upon which they tend to settle.

Q: This must be a valuable aspect of Dzogchen.

KD: Yes. This is something which is central to Dzogchen long-dé. The eyes are important in all the Dzogchen systems. The eyes always relate to what is happening at the level of mind and the nature of Mind. You see, it’s not really the eyes that seek out forms – it’s the conceptual mind that seeks them out. In fact, the conceptual mind seeks out forms through all the senses.

NR: In terms of Dzogchen, we train through the senses and the sense-fields rather than through trying to let go of thought. We learn to fix the senses. We keep the senses unmoving in relation to the external world. We employ the natural phenomena around us to become part of the process that leads to the dissolution of reference points. We accomplish this through the Dzogchen practices of integration with the moving elements: water, fire, and air.

KD: This is because we are always attaching to reference points. We grasp at reference points in order to feel real; but this actually saps the vitality of our being and obscures the vividness of our perception.

Q: So how would I practise this integration with the moving elements, say, with the water element?

KD: You would sit by the sea. Or you would sit by a river. You would focus on the surface detail of the water, so that you saw it very clearly and crisply. You would then fix your gaze. You would achieve that by keeping your eyes from moving. The eye muscles habitually track movements by flicking backwards and forwards along the line of movement. This is what stops everything from becoming a blur when you look out of the side window of a car.

Q: Yes! I’ve seen that! When you look at someone who’s looking out of the window of a car, their eyes dart rhythmically. They seem to hop forward in the direction the car is taking, and then flash back again. And that’s obviously completely unconscious, isn’t it?

KD: Yes. But with sKu-mNyé that habit is brought into consciousness. You become aware of that darting movement, and you continually attempt to freeze it – to fix your gaze. You know when your gaze is fixed because the water blurs – the scenery from the car window blurs.

Q: So you could practise this on the way to work every day.

KD: Quite.

NR: But it is especially important to remember that the blur is a speed blur and not an ‘out of focus blur’. So, in terms to gazing into the water, the water would blur because your eyes were fixed.

KD: This wouldn’t be because you weren’t focussing on the surface of the water. It would happen because your eyes were not moving. This is a specific of many Dzogchen practices.

NR: The impression you would receive would be like a photograph taken at a slow shutter speed. This is one of the best ways to train in fixing the gaze.

KD: The way to train in focusing in space, in terms of Dzogchen, is to learn to feel comfortable when your eyes have no object of focus. This seems challenging at first, but it is by no means difficult. It is, in fact, easier than learning how to fix the gaze. There is a fairly simple method. You stretch out your arm and focus on your index finger. Then, when you have settled your focus, you lower your arm and maintain the gaze. Every time you find your eyes settling on distant objects, simply raise your arm again and re-focus on your finger. You just keep repeating this process until focussing in space becomes a simple muscular reflex.

Q: Could that ever be bad for the eyes?

KD: [laughs] No, it is actually very good exercise for the eye muscles.

NR: Especially when you develop the ability to fix the gaze and focus in space. In sKu-mNyé you do both at once, so it is good to practise both before attempting circling.
…
NR: Prana, or rLung in Tibetan, is the subtle breath or ‘spatial wind’ that flows in the ‘spatial nerves’ of the subtle energetic body. These ‘spatial nerves’ or rTsa form a pattern that spreads throughout the body.

KD: There are rTsa all over the body: in the armpits; the ‘elbow pits’; the inside of the wrists; the palms of the hands; between the fingers; the soles of the feet; behind the knees; the inner thighs; the stomach; the neck; and in general, in all the areas described as erogenous zones.

Q: Are rTsa like acupuncture meridians?

KD: Yes, in some ways, but the pattern is sometimes very different from that of the acupuncture meridians, and functions in different ways. sKu-mNyé stimulates the rTsa and causes stagnant rLung to move. When rLung begins to move, people tend to come alive or wake up in surprising ways. To use the analogy of acupuncture meridians, you could say that sKu-mNyé was like a system of acupressure. Rhythmic physical movements affect the meridians, rather than pressure.
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From here.