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The Preliminary Practices of Tibetan :

A COMPREHENSIVE APPROACH TO VISUALIZATION

Dr. Miles Neale THE INSTITUTE FOR CONTEMPLATIVE SCIENCE Prologue

We begin our journey with an excerpt from the Jewel Tree of by Professor (2006), recalling his early encounter with the world of , specifically through a sacred text known as the Mentor Devotion ( chopa). His own Mongolian mentor Wangyal, a living embodiment and exemplar of the transformation proclaimed within its ancient passages revealed the text to him.

“…Yet there I also met my teacher and went to work with philosophers from all the world’s spiritual traditions. I beheld him in the Jersey Pine Barrens, in a Russian Mongolian the shinning tree of jewels, decked with living jewel beings. refugee community. Through him I met the path to en- I recognized the jewel tree as the world tree Yggdrasil, the lightenment. I met a true mentor. I had come home to great ash tree extending over the entire earth, growing from myself and my soul – through this great teacher and the a well of , where Odin, the highest God, had cast one jewel tree text he revealed to me. eye as a sacrifice in order to receive the eye of wisdom from And it was not just the text and the teachings that affected the goddess of the tree. The jewel tree is the tree of life, the me so deeply. It was the special context in which Tibetans tree of wisdom, and it is also the giant fig tree under which meditate and use their teachings. I learned to look up with the Buddha attained perfect enlightenment, the . my inner eye of imagination, which lies in the middle of our It grows from earth to heaven and is filled with the wish- foreheads and opens a channel of vision into a subtle realm of granting jewels that make up the family of living mentors reality. In this inner sky revealed by my third eye, I discovered who have reached immortal life and can share their bliss mystical beings, Buddhas, (persons who strive with you, protect you, bless you, and help you open up your for enlightenment in order to help others on their quest for own inner door-way to peace and fulfillment. The Jewel Tree their highest development), historical lama mentors, angles, opens its loving embrace to everyone and promotes happi- deities mild and fierce, and all the saints and teachers and ness – which is our natural state and birthright.” (p. 3–4)

Introduction

The Six Preliminary Practices (jorchö) of Tibetan I was so amazed and grateful to have met Joe in the late Buddhism presented in this handout are based upon the 1990’s, working out of the Department of Psychiatry at teachings of (1357–1419), the awakened Columbia Presbyterian hospital, equipped with Tibetan scholar-yogi-monk of 13th century Tibet, founder of the bells, texts translated from the Tibetan and , Gelugpa school of Tibetan Buddhism and root teacher and leading a group of patients through a visualization to the of the Dalai . Je Tsongkhapa was of the healing mother White . Joe, Bob, and many author of the Great Treatise on the Stages of the Path other great teachers from His Holiness the Dalia Lama to Enlightenment (lam rim chen ), one of the great- up to Je Tsongkhapa and Shakyamuni Buddha form my est jewels of world spiritual literature, which illuminates personal Jewel Tree of blessing and inspiration, the entire evolutionary path of human development and I am grateful to them all. It is my hope that by from misery to liberation. Also influential were comm- defining and presenting the pith instruction contained entaries on this practice from the modern scholar Geshe within this set of ancient preparatory practices that you Rabten (1921–1986) who was a graduate of highest too may derive the benefit, as I have, of their healing order from Sera May Monastic Collage in , Tibet and transformative potential. and beginning in 1969 taught many Westerns at the Library of Tibetan Works and Archives in Dharamsala, India. Finally, I drew inspiration from my two Western mentors, Buddhist scholar Robert Thurman, PhD and contemplative psychiatrist Joseph Loizzo, MD, PhD. It is through his unbridled passion and creative genius that Bob Thurman translated these practices, making them accessible to a wider Western audience without loosing their philosophical essence, particularly through his book Jewel Tree of Tibet. Finally, and perhaps most significantly due to our personal relationship over the years, is the influence of Joe Loizzo, who brilliantly integrated these practices with current neuroscience, psychotherapy and health research, making them accessible to those within clinical and medical context. Joe Loizzo, Bob Thurman, and Miles Neale

DR. MILES NEALE / THE NALANDA INSTITUTE 1 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM The Six Preliminary Practices

I Purify Space and Time

II Make Offerings

III Posture, Four Thoughts, Refuge and

IV Evoke the Mentor and Jewel-Tree Refuge

V Eliminate Negativities and Accumulating Virtue

VI Offer and Request Inspiration

APPENDIX Traditional Tibetan Buddhist Prayers

The Six Preliminary Practices of Tibetan Buddhism The six steps comprise what are known as the comprise a comprehensive system for “ordinary preliminaries” that prepare one’s mind for psychological development. They provide a structure more advanced practices including the “extraordinary and set sequence of daily practices, visualizations, and preliminaries” (ngondro) and finally the two stages contemplative themes that one rehearses in a similar of the esoteric system of . As such, the pre- way to a sequence of poses flowing gracefully liminaries are a very suitable system of meditation from one to the next. The aim of the preliminaries is for beginners and offer more benefit than a simple to create the neuropsychological conditions necessary practice of meditation. One may practice for achieving happiness and liberation. This process all six preliminaries straight through or pause between allows one to decondition negative mental habits, steps 5.5 and 5.6 to insert additional specific meditation rewire positive tendencies, prime a compassionate techniques such as tranquility (shamata), motivation, establish a realistic of reality and (), analytic insight (vipassana), or even study a internalize the inspiring qualities of a spiritual mentor. sacred text, listen to or practice yoga poses. Each step is indispensible and build’s upon the last.

DR. MILES NEALE / THE NALANDA INSTITUTE 2 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM THE FIRST PRELIMINARY Purify Space and Time Purify Space and Time

Designate a quite space in your home for regular meditation. Clean and tidy the space, as this will help put your mind at ease. As you tidy your surroundings, imagine you are cleansing your mind of negative im- prints that obscure your natural clarity and compel you to fall prey to erroneous perceptions. The physical act of cleaning a space has the secondary benefit of helping to waken and arouse your sense, especially when done first thing in the morning. Time is a manifestation of space, so think about ‘cleaning up’ your time as well. You do this by clarifying your intention to practice – now in the present moment – as opposed to doing things mindlessly, ritualistically or on automatic pilot. Then commit to your meditation period with single pointed focus and determination. Space and time are purified with our respect. Take nothing for granted.

DR. MILES NEALE / THE NALANDA INSTITUTE 4 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM THE SECOND PRELIMINARY Make Offerings Make Offerings

Begin by physically transforming your Multiply your offerings, creating the feeling meditation space. Make the space pleasing to of abundance. One flower becomes a pleasure the senses, mean-ingful or sacred by setting up garden, an bowl of water becomes a an altar, arranging flowers, lighting candles and tranquil stream, a single candle becomes a clear incense, setting up pictures or statues of inspiring sky illuminated by rainbows, and a cool breeze is people or places and making other gestures perfumed by incense and sweet fragrance. The of gratitude. Creating a special environment sound of the gong becomes a deep primordial requires attentiveness, and helps train your mind hum reminding you of your imminent liberation. to differentiate ‘meditative’ or conscious activity All your senses are recruited for the purpose of from ‘ordinary’ or compulsive activity. creating delight and wonder.

Now mentally transform the space. Return Then imagine that the space is well-protected to the active imagination of a child, relaxing by a force-field of awareness created by any beyond limits of what you think is real or spiritual mentors and guides of your tradition possible. Imagine that you are in a safe-healing or lineage. They hold you in their tender em- environment of your choosing. Rather than brace, watching carefully over you. They are a bedroom or corner of your house, imagine delighted by your activities. The force-field you are in a sanctuary, temple, palace or acts as a filter for any stresses and toxic ele- other inspirational place. Active imagination ments, thereby sanctifying your surroundings. leverages the potential of your brain and Allow yourself to feel safe enough to disarm, nervous system to activate positive responses and relaxed enough to enjoy. such as physiological relaxation, psychological receptivity and neurological regeneration.

DR. MILES NEALE / THE NALANDA INSTITUTE 6 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Make Offerings EXAMPLE: ALTAR SET UP WITH OFFERINGS

• Images or representations of the sacred body, speech 1. Picture of the Mentor (Guru) and mind of a Buddha, or an Awakened One in a 2. Painting () of a Buddha tradition with which you resonate 3. Bowl of fruit offering • Buddha Statue (represents Awakened Body) placed in the centre 4. Statue of Buddha

• Scriptural Text (represents Awakened Speech) placed 5. Tibetan text on Buddha’s right 6. Light offering • /Shrine (represents Awakened Mind) placed on 7. Shrine (Stupa) Buddha’s left 8. Water offering bowls • If you don’t have these actual objects you can use a photograph or merely imagine them 9. Traditionally table at hip level

• Offerings imbued with symbolic meaning such as 10. Incense pot candlelight, water bowls, incense, flowers, fruits or items of sentimental value.

• Photos of your mentors and their teachers

• Arrange objects so that just looking at the altar makes you feel uplifted, inspired, and motivated to practice

• You can set the altar permanently and make offerings each day

DR. MILES NEALE / THE NALANDA INSTITUTE 7 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Make Offerings

DR. MILES NEALE / THE NALANDA INSTITUTE 8 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM THE THIRD PRELIMINARY Posture, Four Thoughts, Refuge, and Bodhicitta Posture, Four Thoughts, Refuge, and Bodhicitta

POSTURE: ACCORDING TO THE INDO-TIBETAN SEVEN-POINT VAIROCHANA POSTURE

In the beginning comfort is more important than form. The proper form includes:

1. If seated on the floor, place your legs in full or half lotus position or just crossed them in front of you. The right hand is placed in the left hand, palms facing upwards, with the tips of the thumbs gently touching. If seated in a chair, place your feet flat on the ground and FULL LOTUS HALF LOTUS BURMESE hands folded in your lap.

2. Eyes are half open gazing softly at the space a foot or so in front of you. This will help prevent you from falling asleep. If restless, trying closing the eyes completely to help the mind begin to relax.

3. Keep your spine erect like a stack of coins, upright but not ridged. This will help keep you stay alert. Position your meditation cushion beneath your rear to raise the spine and tilt forward the pelvis. If sitting in a chair come forward slightly with your back away from the chair and your rear at the front half of the seat.

4. Shoulders are even and relaxed. Be mindful of hunching and slouching.

5. Dip you chin down slightly.

6. Keep a relaxed space between lips and teeth, and do not clench the jaw.

ON A STOOL SEIZA ON A CHAIR 7. Rest you tongue softly on the roof of your pallet.

DR. MILES NEALE / THE NALANDA INSTITUTE 10 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Posture, Four Thoughts, Refuge, and Bodhicitta

THE FOUR THOUGHTS FOR TURNING THE MIND TOWARDS

Once the environment is purified and you are seated in meditation posture, begin to prepare your mind for meditation. This is done using a two part sequence of reflections including Taking Refuge, and Generating Bodhicitta. Prior to these I have added the contemplation on the Four Thoughts for Turning the Mind, another powerful method for galvanizing mental energy and clarifying motivation. Reflect deeply on:

1. The preciousness of human life endowed with liberty and opportunity.

2. The certainty of death; uncertainty of the time of death; and, the only thing that will be of any help at the time of deathis your spiritual practice.

3. The inexorability of causality (); that every action of body, speech and mind has a ripple effect, both positive and negative, on ourselves, others and the planet.

4. The disappointment and unreliability of living an unconscious, compulsive existence (samsara).

The aim of such reflections is to help reprioritize your efforts towards spiritual practice and redirect your energies towards the monumental opportunity for freedom pregnant in this present moment.

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REFUGE: GOING FOR SAFE DIRECTION TO THE THREE JEWELS

The second reflection is Refuge. In the Buddhist sanity or fundamental goodness. Therefore, the unmediated encounter with reality, various called tradition the concept of taking Refuge is like seek- act of taking refuge in the Buddha is nothing , or God, is itself the freeing, joyful, and ing a harbor from a storm or the advice of a doctor other than an acknowledgment of our own poten- luminous experience described by the sages of all when sick. We are driven to seek refuge motivated tial for change, the innate possibility within us to perennial philosophies. While the inner Buddha by two factors: fear and confidence. Fear is a direct be completely healed of traumatic imprints and represents our potential, the inner Dharma repre- acknowledgment of our existential predicament of to maximize all positive qualities. sents actualizing that potential. For this reason, of human fragility and suffering, and that we are ill all the inner and outer refuges, the inner Dharma equipped to actually face our human condition on is the ultimate and most crucial. our own. Confidence is the acknowledgment that The third refuge is the . Generally speak- a viable solution exists, that other human beings ing, the Sangha refers to the community of have achieved the state of freedom and happiness, like-minded practitioners embracing the contem- and can help us to radically transform our lives. plative life and abandoning an unconscious, com- There are three outer refuges that mirror three pulsive life (samsara). When you feel distressed inner ones, but ultimately there is only one true on your journey towards awakening it can be refuge as will be explained. helpful to rely on your fellow companions to keep The first refuge is the Buddha. We train to sur- you uplifted and on target. In traditional contexts render our compulsive ways and limited sense of Sangha refers to the community of monks and self to the safety, care and reassuring presence nuns, who are considered “professional” spiri- of the Buddha, an Awakened One. This Buddha tual seekers. More accurately, Sangha are those encapsulates the ideal mentor, role model, guide, individuals actually present around you who have teacher or prototypical parent who has awakened The second refuge is the Dharma. The Dharma already experienced some degree of realization, to reality-as-it-is such as the Great Mother, Moses, specifically refers to all the teachings that lead to and thus offer inspiration that it is possible for Christ, Mohamed, Krishna, or Lao Tzu. At the liberation. It represents the methods one learns the rest of us. The inner Sangha is the selfless same time we take refuge in the inner Buddha, to maximize our evolutionary development and love and compassion that connects us to all living recognizing that the outer teacher is just a mirror achieve our ultimate goal. More fundamentally, beings, and ignites the desire for a universal evo- for our own enlightened potential, vicariously the inner Dharma represents our encounter with lution of consciousness known as Bodhicitta. known as Buddha , natural clarity, basic or direct realization of reality itself. Our direct,

DR. MILES NEALE / THE NALANDA INSTITUTE 12 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Posture, Four Thoughts, Refuge, and Bodhicitta

BODHICITTA: THE ALTRUISTIC INTENTION

The third reflection is Bodhicitta or the Altru- bliss within. It is a messianic intention, coura- actually practicing at the level of self-care. As istic Intention. It relates to and extends the geously aspiring to becoming Christ-like. The you grow, heal and change, your sense of capac- contemplation on inner Sangha. Once we fully second part of Bodhicitta is the extraordinary ity and the scope of your motivation and ambi- appreciate our existential predicament of suf- action – based on the realization that the only tion will grow accordingly, and organically your fering born of compulsive existence, and we way to fulfill your wish to help others is to actions will likely follow. seek refuge in the Three Jewels as the ultimate become fully awakened yourself, then you set remedy, then we naturally remember the plight out to actualize the goal of the spiritual path of all our fellow sentient beings caught up in your own heart and mind. Achieving our in the waves of trauma, fear and doubt. How highest potential will then make it possible to could we enjoy the fruits of freedom, when really help others, like a doctor who can clearly others remain in the bondage of misperception, discern the need of a patient in order to treat disconnected from their own innate potential their illness effectively. Until we ourselves for happiness? Bodhicitta is an aspiration; it’s know freedom from self-imposed suffering, the highest of intentions, which is to direct the our ability to teach others how to shift their course of our day-to-day actions towards fulfill- perspective is severely limited. ing our potential in order to help others do the At the beginning stages of this practice it’s same. This becomes the sole reason for our quite normal not to feel up to the task of lives. Have you ever wondered what the pur- extraordinary action, and there is no need to pose of your life is? Why are you here? Bodh- over stretch yourself. Rather stick to helping icitta answers those perennial questions. yourself first, to whatever degree seems reason- Bodhicitta has two parts: the first part is the able and appropriate. You can at least simulate, extraordinary intention – the wish to help perform, or plant the seeds of bodhiciita by all beings awaken from suffering and access generating your intention to help others, while

DR. MILES NEALE / THE NALANDA INSTITUTE 13 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM THE FOURTH PRELIMINARY Invoking the Mentor and The Jewel Tree Refuge Invoking the Mentor and the Jewel Tree Refuge

LAYA YOGA: DISSOLVING THE TRAUMATIC SELF-WORLD

Begin by identifying your sense of self. From Then the water element dissolves into the fire This dissolution process is meant to be a re- beginningless time, our attachment to an errone- element. You loose your sense of fluidity, and hearsal for death itself. The elements of earth, ous sense of self as being permanent, unitary there is the appearance of smoke. Then the fire water, fire, air and space dissolve into subtle and independent has been the primary cause element dissolves into the air element. You states of consciousness of white, red, black light, for all our suffering. In order to proceed with lose your sense of heat, and there is the ap- until your reach pure, nondual, awareness itself. the visualization, begin, at least conceptually, pearance of the sparkling of fireflies. Then the It is said that death, like deep sleep and orgasm, to loosen your reification and fixation of a core, air element dissolves into the space element, are transitional states of consciousness optimal autonomous, self-sense. Find your internal nar- you loose your sense of motion, and see the for achieving advanced realization, if one trains rative, “I am such and such a person, with this appearance of a still candle flame in a windless thier awareness to remain clear and calm in and that history.” Distill you traumatic narra- room. Then the space element dissolves into order to discriminate appearances from reality. tive down to the “I am…”, which you hold to be luminous white light, which appears like a clear Because the time of death is ordinarily chaotic, intrinsically you. Experience how absolutely milky moonlight on an autumn evening. Then disturbing and terrifying, the Tibetans prescribe real, fixed and familiar this ‘you’ feels. Upon this the white light dissolves into a red light, like a a daily practice of simulating death and the clear sense of self, you can then go through the disso- rust colored sun rising at dawn. Then the red light realization of selfless-interconnectivity, lution process known as laya yoga, in which the light dissolves in to pitch blackness, utter dark- suggesting it can be crucial aid in our spiritual reified, fabricated self is exposed and the intui- ness, at which point your remaining subtle con- development. For the purposes of this medita- tive fixation or self-clinging dissolves in increas- sciousness searches for the inherently existing tion, the dissolution process helps us rehearse ingly more subtle stages until you reach your self it has mistakenly identified with through- letting go of our fixation to a reified, and trauma- clear light nature of radical openness. out life. Finding only a spacious absence of this tized, sense of self, exchanging it with a sense separate self, an intuitive freedom, a pregnant of openness and receptivity, which will help us Laya yoga begins by imagining your inner vastness, the blackness gives way to the lumi- learn, grow and change from the ensuing steps. elements systematically dissolving. You first nous clear light of , sheer potential- imagine the earth element dissolves into the ity. Now you experience the ‘real you’ that has water element. You loose your sense of solid- always been inseparable from the bliss of being ity, and you see the appearance of a mirage. open to, and interconnected with, all reality.

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REARISING IN A DREAM BODY AND HEALING PARADISE

Once we complete the dissolution into the others and actually manifests our worst-case clear light of pure awareness, we can imagine thinking. Just as you have accessed your clear- ourselves taking on the form of a body made light nature by letting go of the illusion of a of light, a transparent body, also known as separate self, you can now let go of your fear- a dream body. It is called the dream body based projection of the world and re-envision because it no longer made of matter, but rather it as a safe and healing paradise. Accessing it is made of mind, like a body in a dream. Joe our optimal learning potential is dependent on Loizzo likes to refer to this as a “person shaped feeling safe and uplifted so imagining our self bubble, floating on a stream of pure awareness, in a healing environment activates a positive with all the other breath bubbles.” Experience brain-self-world feedback to accelerate our this body as unencumbered and clear. individual and collective development.

Once we’ve taken on the dream body we can In order to re-envision the world, dissolve it into then dissolve our world picture. First identify emptiness, the pure light of primal or potential how you see and experience the world around energy. Let the forms, colors and concepts go. you. Typically we experience the external Let the whole picture of the world melt, like world as stressful, threatening, mired with butter into broth, into luminous clear light. Then pandemics, violence, instable governments recreate the world into an optimal enriched and natural disasters. From the Buddhist environment of your choosing. It could be a perspective, this experience of the world specific sacred environment (mandala) from a is merely a projection from a mind that is traditional source, or any setting that inspires alienated and therefore fearful, insecure, and tranquility, safety, and receptivity. It could even helpless. This is the projection of a confused be a place from your childhood, a place where mind, which conditions our interactions with you felt protected and free.

DR. MILES NEALE / THE NALANDA INSTITUTE 16 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Invoking the Mentor and the Jewel Tree Refuge

INVOKING THE MENTOR, AN IDEAL-HEALER ARCHETYPE

Now that you feel light, clear and safe, invoke the and development. With the seed syllable or presence. Breathe into the image until it is fully presence of your mentor, the healing archetype. affirmation, feel the presence of your mentor constructed, appears to you as real, and feels like Traditionally the mentor is a called a ‘-field’ archetype, like a friend sitting close with you in your mentor is right there with you. Recognize it because within the presence of an awakened the dark. Let the affirmation resonate with your takes time and practice to stabilize these images being you create enormous amounts of positive being before asking the mentor to physically and to enhance their vividness. Constructing and energy and virtue (AKA merit). The mentor-merit appear for a more full encounter. sustaining a visual image is how the Tibetan’s field can be a host of enlightened beings (as in train their concentrative ability, and is equivalent Bob Thurman’s Jewel Tree Refuge) or single to the South Asian tradition of focusing on the figure archetype that encompasses them all, such breath. The added benefit is that these images as the Buddha, Christ or Krishna. They can arrive are encoded with meaning. As they bypass the in full form spontaneously or progressively in linguistic regions of our brain, they optimally stages.In order to envision the mentor in stages, regulate our emotional and arousal systems. imagine a lotus arising from open potential Now with the full image of the mentor before (emptiness) in the space before you and unfolding you, invite the spirit of somebody real to inhabit its petals to reveal a luminous sun and moon the form of your ideal-archetype. Traditionally disk representing the Awakened Mind of non this would be a personal teacher (guru, lama), dual wisdom and compassion, and functioning but Bob Thurman suggests any actual person as a base or cushion. Out of the luminous disk you are close to who represents some of the ideal then arises a seed syllable () or symbol qualities you aspire to cultivate yourself. Identify representing the Awakened Speech of non dual someone who is “on their way” to growing wisdom and compassion. This seed symbol could Seed Syllable TAM of White Tara, The Healing Mother towards awakening, who can act as a bridge be as simple as an exclamation point (!) imbued and help you better relate to the ideal. Allow with the affirmation, prayer or positive message, Now imagine the seed symbol emits an aura that the energies and spirit of your real person and representing the essence of your mentor. You transforms into the actual emanation of your those of the mentor archetype to intermingle and may use generic affirm-ations such as “I am mentor-archtype, representing the Awakened become one. Joe Loizzo refers to this process of connected with life,” or “Everything is workable.” Body of non dual wisdom and compassion. Begin merging as “imbuing the image with the warmth A single word like “Peace,” or “Love,” or a more with the face and then zoom out to include the and moisture of someone whom you admire.” personal affirmation relevant to your own healing body, filling in the details to enliven his or her

DR. MILES NEALE / THE NALANDA INSTITUTE 17 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Invoking the Mentor and the Jewel Tree Refuge C. INVOKING THE MENTOR, AN IDEAL-HEALER ARCHETYPE

Je Tsongkhapa Jewel Tree Refuge Buddha Shakyamuni

DR. MILES NEALE / THE NALANDA INSTITUTE 18 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM THE FIFTH PRELIMINARY Eliminating Negativities And Accumulating Virtue Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

The most crucial component of the Six Preliminaries is contained in Step Five. Essentially the visualization shift towards an “inner therapy” with the mentor designed to rewire the brain by deconditioning negative mental habits and initiating positive ones. The mentor-bonding process leverages the influence of loving human relationships and recruits the associated neural networks unique to mammals in the service of consciously expediting evolutionary development. From a psychological point of view, the Tibetan mentor role-modeling visualization combines the natural developmental mechanism involved in parenting, the power of human imagination to shape the mind-brain, and the subtle neurochemistry of love and openness to create one of the world’s most effective organic flight-simulators of positive growth. Loizzo (2012) adds

“The newest layer of brain behind our foreheads, called the munication and teamwork… Not only does Tibetan prefrontal cortex, includes “mirror neurons” and other ele- Buddhism revolve around close mentoring bonds that ments that help us read and imitate the facial expressions, remind us of bonds to imams, priests and rabbis, but its vocal tones and bodily actions of others. These same neu- practice involves archetypal images, prayer-like affirmations, rons form “resonance circuits” with deeper brain layers that ritual gestures and an ecstatic tone that seem more like old- call up in our own hearts the emotions we read behind oth- time religion than meditative practice. Leaving aside how ers’ body language. Other parts of this newest cortex, unique this tradition relates to more familiar forms of Buddhism, to humans, allow us to exert a higher degree of control over I see it as a natural expression of Shakyamuni’s mission. bodily functions and primal emotions, helping us integrate Just as Freud made ministering to the soul a science-based neural functions around a conscious intention. Beyond just practice and Jung made religious imagery a psychothera- “reading minds,” this new layer of brain allows us to tune peutic art, so the Process Oriented “Tantric” Buddhism of our mindset, motivation and actions to meet those of others, Tibet makes a contemplative science of spiritual mentoring, sustaining higher social forms of life based largely on com- archetypal imagery and altered states of communion.”

DR. MILES NEALE / THE NALANDA INSTITUTE 20 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

1

ADMIRING QUALITIES

Admire the positive qualities of your ideal mentor that you seek to cultivate in your own life, such as love, peace, wisdom, calm, equa- nimity and courage, and so on. Think “how nice it would be if I had those qualities.” Admiring virtuous qualities, is the psychological equivalent of the physical act of or bowing out of respect.

DR. MILES NEALE / THE NALANDA INSTITUTE 21 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

2

MAKING OFFERINGS

In the spirit of generosity and admiration, imagine making offerings to your mentor by giving him or her something as simple as flowers all the way up to your body, life, and the fruits of your Dharma practice. Think “what I would give up to be like that, I would give anything.” Imagine your mentor accepts these gifts with gratitude and delight. Allow the off- erings to seal a kind of contract, making you feel close to your mentor and entitled to ask for support.

DR. MILES NEALE / THE NALANDA INSTITUTE 22 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

3

DISCLOSING

Feeling close with your mentor, allow yourself to disclose any real or imagined limits, blocks, or failures. Review your recent actions of body, speech and mind, and identify any indiscretions you have made, part- icularly those of harming others, lying, stealing, being sexually inappropriate or acquisitive. Go through the Four Opponent Powers to decondition programing on your consciousness resulting from these past actions.

The Four Powers are:

1. REFUGE, seeking safe direction in your higher After these four reflections allow yourself potential for change. to experience a visceral sense of feeling purified and cleansed of any shortcomings. 2. REMORSE, for your habitual missteps and Now completely let go of any guilt or shame. empathy for any harm caused.

3. RESOLVE, for a specific period of time not to recommit the negative action and be mindful to keep your commitment.

4. REPAIR, by consciously imagining or actually performing an opposing positive action, you begin to rewire the brain in a new direction.

DR. MILES NEALE / THE NALANDA INSTITUTE 23 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

4

REJOICING

After you’ve identified and worked with your short- first glimpse of actually achieving your highest po- comings, identify and rejoice in your spiritual accomp- tential, becoming free and happy. It is a wonderful lishments. Take some healthy pride in the effort vision, and the basis for guiding the rest of your life. you have put into changing your life and the lives Recognize that in essence the mentor and you are of others for the better. Be happy about your made of the same elements, like two waves in the Dharma practice and your rewiring process. Take ocean, only he or she is just a little further along the delight in becoming a more peaceful, conscious path. Imagine the sky above opens with wonderful and interconnected being. Because our nature is lights, beautiful sounds, and rainbows reflecting open, and our current condition is based on habit, the celebratory nature of this realization. remember that it is always possible to change to become more like your mentor. This stage marks a turning point in the dialog, when you have your

DR. MILES NEALE / THE NALANDA INSTITUTE 24 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

5

REQUESTING GUIDANCE

Now acknowledge that the step of Rejoicing is just a ignites a wellspring of positive energy within you, filling preview of coming attractions, just a taste of possibility, your entire dream body like a flame fills a lamp until you and that your psychological development will take are completely illuminated. The positive healing energy time, energy, guidance and actual change. With deep begins to overflow and ripple outwards from your three sincerity, ask your mentor for the help and guidance points (or simply from your heart) to the surroundings, you need to fully realize your optimal capacity. - spreading like a tsunami of love outwards to the ends lighted to be asked, imagine the mentor sends all the of the universe. Along the way it touches the hearts blessings and intuitive realizations you need to act- and mind of all living beings, kindling their own innate ualize your potential straight from his or her heart. wisdom and compassion, until all life is brought into Envision rainbow waves of positive energy emanating a jewel embrace of loving interconnectivity. Finally, from your mentor’s crown, throat and heart (symbolic the positive energy progressively draws back from the centers of awakened body, speech and mind) or just periphery, back into your heart center, where it coalesces from their heart-center and entering your heart, filling like a white pearl or teardrop of warmth and moisture, you with optimism, energy and hope. If you’re ill, im- the essence of your personal affirmation. Let this positive agine the blessings eliminating toxins in your body, energy resonate at your heart, humming there in the or melting fears and insecurities in your mind. depth of your being, like the sound of . Imagine ev- ery cell and fiber of your being absorbs the affirmation Imagine that the mentor’s intuitive realization kindles and feels completely connected with all of life. your own innate nondual wisdom and compassion, like a candle flame igniting another. This kindling effect

DR. MILES NEALE / THE NALANDA INSTITUTE 25 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

OPT

OPTIONAL PAUSE

If you would like to pause the sequence of the Six Preliminaries and in- sert any additional meditation techniques or personal activities, this is where you would do so. For example, you could add resting meditation in the mind’s natural state (open presence), mindfulness of an object (form, sound, sensation, emotion, thought, etc.), compassion practice (giving-and-taking or the seven fold cause-and-effect practice), analytic meditation (on the emptiness of self) or you could do your yoga post- ures, study a text, listen to a , or, if in class, break for the lecture. The idea here is that the mind is now receptive and optimally primed, within the Jewel Tree Refuge, to benefit, learn, grow and change for any ensuing activity.

DR. MILES NEALE / THE NALANDA INSTITUTE 26 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

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REQUESTING PRESENCE

After the optional break period ends, revive your vis- body, speech, and mind. It dissolves at the heart, ion of being connected and in dialog with the mentor. mixing with your own inner chemistry and intui- Reflect on the inspiration and guidance you received tion, like a drop of water merging with the ocean. so that they become metabolized. Now recognizing Imagine that your mentor essence dissolves insep- that the mentor has already completed the path and arably with your own inner guide and healing wis- could easily abide in their own happi-ness, make dom. You and the mentor are of one taste. In fact, you a sincere request for their continued presence in and the mentor were never two. Allow that merger to your life and that they continue to guide you always. resonate with an optimism that inspires, reassures Thrilled to be asked, and respecting your request, and uplifts you. Again, the healing energy of nondual imagine the mentor begins to dissolve into pure wisdom and compassion ripples out from your heart light. From their crown to the tips of their toes, they center to the ends of the universe. It touches all living dissolve inwards towards their heart, until all that beings in an endless kindling process, then ripples remains is a luminous pearl drop that coalesces their back to your heart where it dissolves again. entire awakened being. Now imagine that that drop floats above your head, slips into your crown, past your throat and melts into your heart, kindling your

DR. MILES NEALE / THE NALANDA INSTITUTE 27 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Eliminating Negativities and Accumulating Virtue THE 7-FOLD MENTOR-BONDING PROCESS: HEART OF THE INNER THERAPY

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DEDICATING

Now that you have imagined activating your potential, and rehearsed communing with all of life, recommit yourself to actually manifesting that potential and actually sharing it with others. Dedicate all the positive energy that you have generated throughout this entire practice towards becoming a mentor guide for the benefit of others and the planet.

DR. MILES NEALE / THE NALANDA INSTITUTE 28 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM THE SIXTH PRELIMINARY Offer Mandala and Requesting Inspiration Offer Mandala and Request Blessings

A mandala is a symbolic, visualized environment, as well as an offering one makes at the conclusion (and sometimes at the beginning) of one’s meditation practice in order to honor the mentor and the jewel tree refuge. Remember, psychologically (karmically) speaking, the practice of gratitude and generosity primes the mind to perceive abundance. Imagine making a final gesture of gratitude to the lineage of awakened beings who have realized, preserved and disseminated the methods of awakening for the benefit of all whom approach them. Feeling grateful, place your hands in the mandala gesture (), and imagine giving away the mandala, in its four levels of meaning:

1. The Outer Mandala is one’s visualized environment, typically conceptualized as a purified universe, paradise, healing space, or divine palace.

2. The Inner Mandala represents one’s good virtues and positive activities: past, present and future.

3. The Secret Mandala represents one’s own happiness and biochemistry of bliss.

4. The Suchness Mandala represents one’s intuitive realization of reality itself, bliss indivisible with emptiness. Mandala Offering Mudra (hand gesture)

Then recite the mandala mantra:

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI To the Mentor I Offer this Jeweled Paradise!

Finally, make a sincere request or prayers to the mentor and jewel tree refuge for ongoing inspiration, so that a full ripening of all your positive imprints and rewiring will quickly occur, accelerating your evolution- ary development for the benefit of all.

DR. MILES NEALE / THE NALANDA INSTITUTE 30 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM APPENDIX Traditional Tibetan Buddhist Prayers Traditional Tibetan Buddhist Prayers

PROSTRATION REFUGE

I pay homage to the Buddha I go for refuge in the Guru

I pay homage to the Dharma I go for refuge in the Buddha

I pay homage to the Sangha I go for refuge in the Dharma

I go for refuge in the Sangha (Repeat 3 times)

(Repeat 3 times) Om namo majushriye

Namo sushuriye Lama la kyap su chi wo

Namo utamma shriye soha Sangey la kyap su chi wo

Chö la kyap su chi wo (Repeat 3 times) Gendun la kyap su chi wo

(Repeat 3 times)

DR. MILES NEALE / THE NALANDA INSTITUTE 32 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Traditional Tibetan Buddhist Prayers

GENERATING BODHICITTA THE FOUR IMMEASURABLES

I go for refuge until I am enlightened to the May all sentient beings have happiness and the Buddhas, the Dharma, and the Sangha. From causes of happiness. the collections of merit that I create by practice May all sentient beings be free from sufferings and of generosity and the rest, may I attain enlight- the causes of suffering. enment for the benefit of all sentient beings. May all sentient beings never be separated from the (Repeat 3 times) bliss that is awakening.

Sangey chö dang tsok kyi chok nam la jang chup May all sentient beings abide in equaminity, free par du da nyi kyap su chi dak gee jin sok gyi peh from attachment and anger that hold some close and so nam kyi drol la pen chir sangey drup par shaug. others distant.

(Repeat 3 times) (Repeat 3 times)

Sem jin tom jay dey wa dang dy way kyur dang den pur kyur chik.

Sem jin tom jay duk ngul dang duk ngul kyi kyur dang drul war kyur chik.

Sem jin tom jay duk ngul meh pey dey wa dang mi drol war kyur chik.

Sem jin tom jay nyeh ring chak dang nyee dang drol way tang nyom la ney kyur chik.

(Repeat 3 times)

DR. MILES NEALE / THE NALANDA INSTITUTE 33 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Traditional Tibetan Buddhist Prayers

THE SEVEN LIMB PRAYER MANDALA OFFERING

Respectfully I prostrate with my body, speech, Here is the great earth, filled with the smell of and mind, and present clouds of offerings actual incense, covered with a blanket of flowers, the and imagined. I confess my negativities since great mountain, the four continents, wearing a beginningless time, and rejoice in the merits jewel of the sun and moon. of all ordinary and enlightened beings. In my mind, I make them the paradise of a Buddha, Please mentor remain as our guide, and turn the and offer it all to you. wheel of dharma until samsara ends. I dedicate By this deed may every living being experience all these virtues to great enlightenment. the pure world.

(Recite 1 time) Idam guru ratna mandalakam niryatayami

Chak tsal wa dang chö ching snak pa dang jay su yee (Recite 1 time) rang kul shing sol wa yee kay wa chung she dak kyi chi tsak pa tom jaydak gyi jang chup chen pur ngö. Sa shee pö kyi juk shing may tok tram ree rap ling shee nyee da gen pa dee sangey shing la mik deh (Recite 1 time) bulwar yee dro kün nam dak shing la chö pur shaug.

Idam guru ratna mandalakam niryatayami

(Recite 1 time)

DR. MILES NEALE / THE NALANDA INSTITUTE 34 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM Traditional Tibetan Buddhist Prayers

DEDICATION

May there be no illness, dispute, or war at all ex- Yang pey gyäl kam kun dang sa chok dir ney muk truk isting levels, from home to the universe may every- tsö la sok mi jung shing dro nam chö jur dey kyid tso one experience joy, peace, and spiritual splendors, wa dang pun tsok peljur lek tsok gey gyur chik. may the glory and riches of goodness ever increase (Pause for Reflection on the meaning of the Verse) (Pause for Reflection on the Meaning of the Verse) Sem jin ney pa chee nyih pa nyur du ney tar May all who are sick and ill quickly be freed from gyur chik drö wey ney nee ma lu pa tak du jung their ailments. wa mey pur shok.

Whatever diseases there are in the world, may they (Pause for Reflection) never occur again.

Gey wa dee yee key wo kun sonom yee shee tsok rap (Pause for Reflection) sak so-nam yee shee ley chung wey dam pa ku nyee top putr shok. By the goodness of what I have just done, may all beings complete the accumulation of merit and (Pause for Reflection) wisdom, and thus gain the two ultimate bodies that merit and wisdom make.

(Pause for Reflection)

DR. MILES NEALE / THE NALANDA INSTITUTE 35 THE PRELIMINARY PRACTICES OF TIBETAN BUDDHISM

About the Author

Dr. Miles Neale is a Buddhist psychotherapist in private practice, and Assistant Director of the Nalanda Institute for Contemplative Science in New York City. A graduate of the doctoral program in clinical psychology at the California Institute of Integral Studies, he has taught and conducted research on meditation at the integrative medicine programs of Harvard, Columbia, Cornell and Albert Einstein. Miles began his contemplative jour- ney in India in 1996 and has studied in the lineage of the Dalai Lamas with American Buddhist scholars Joseph Loizzo and Robert Thurman and Tibetan masters Gelek Rimpoche and Lama Zopa.

For more information, visit www.milesneale.com and www.nalandascience.org References and Sources

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Lati and Hopkins, Jeffery. (1981). Death, Intermediate State and in Tibetan Buddhism. New York: Snow Loin.

Loizzo, Joseph. (2012). Faces, Voices and the Brain-Heart Brake: The Divine Science of Tibet. Religion section fot he Huffington Post Blog: http://www.huffingtonpost.com/joe-loizzo/divine-science-of-tibetan- buddhism_b_1471566.html

Loizzo, Joseph. (2010). Visualization Scripts and Images. Nalanda Institute Website: http://www.nalandascience. org/pages/r-visualizations.html

Neale, Miles. (2011). Creative Visualizations for Self-Transformation. New York: Inner Splendor Media.

Neale, Miles. (2009). Wisdom Contemplations from the Gradual Path (Lam Rim). New York: Inner Splendor Media.

Rapten, Geshe. (1984). The Ocean of Nectar: on the Buddhist Path. London: Wisdom.

Rapten, Geshe. (1974). The Preliminary Practices of Tibetan Buddhism. Dharamsala: Library of Tibetan Works and Archives.

Thurman, Robert. (2006). The Jewel Tree of Tibet: The Enlightenment Engine of Tibetan Buddhism. Atria Books.

Tsomo, Karma Lekshe. (2001). Jorcho: The Six Preparatory Practices Adorning the Buddha's Sublime Doctrine. Dharamsala: Library of Tibetan Works and Archives.

Tsongkhapa, Je. (2000). The Great Treatise on the Stages of the Path to Enlightenment, Vol. 1. Ithaka. New York. Snow Lion.

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