Quoted from
article: Taming the MindDan: You know, I’ve read a little bit about non-duality, but I still don’t fully understand the distinction you’re making. I know you’re supposed to be interviewing me, but I would love to hear more about this from you. I’ve wanted to ask you this question for a long time. What is the non-dual critique of gradual approaches like mindfulness?
Sam: I think the best way to communicate this is by analogy. Everyone has had the experience of looking through a window and suddenly catching sight of his own reflection staring back at him from the glass. At that point, he can use the glass as a window, to see the world outside, or as a mirror, but he can’t do both at the same time.
Sometimes your reflection in the glass is pretty subtle, and you could easily stand there for ten minutes, looking outside while staring right through the image of your own face without seeing it.
For the purposes of this analogy, imagine that the goal of meditation is to see your own reflection clearly in each moment. Most spiritual traditions don’t realize that this can be done directly, and they articulate their paths of practice in ways that suggest that if you only paid more attention to everything beyond the glass—trees, sky, traffic—eventually your face would come into view. Looking out the window is arguably better than closing your eyes or leaving the room entirely—at least you are facing in the right direction—but the practice is based on a fundamental misunderstanding. You don’t realize that you are looking through the very thing you are trying to find in every moment. Given better information, you could just walk up to the window and see your face in the first instant.
The same is true for the illusoriness of the self. Consciousness is already free of the feeling that we call “I.” However, a person must change his plane of focus to realize this. Some practices can facilitate this shift in awareness, but there is no truly gradual path that leads there. Many longtime meditators seem completely unaware that these two planes of focus exist, and they spend their lives looking out the window, as it were. I used to be one of them. I’d stay on retreat for a few weeks or months at a time, being mindful of the breath and other sense objects, thinking that if I just got closer to the raw data of experience, a breakthrough would occur. Occasionally, a breakthrough did occur: In a moment of seeing, for instance, there would be pure seeing, and consciousness would appear momentarily free of any feeling to which the notion of a “self” could be attached. But then the experience would fade, and I couldn’t get back there at will. There was nothing to do but return to meditating dualistically on contents of consciousness, with self-transcendence as a distant goal.
However, from the non-dual side, ordinary consciousness—the very awareness that you and I are experiencing in this conversation—is already free of self. And this can be pointed out directly, and recognized again and again, as one’s only form of practice. So gradual approaches are, almost by definition, misleading. And yet this is where everyone starts.
In criticizing this kind of practice, someone like Eckhart Tolle is echoing the non-dualistic teachings one finds in traditions such as Advaita Vedanta, Zen (sometimes), and Dzogchen. Many of these teachings can sound paradoxical: You can’t get there from here. The self that you think you are isn’t going to meditate itself into a new condition. This is true, but as Sharon says, it’s not always useful. The path is too steep.
Of course, this non-dual teaching, too, can be misleading—because even after one recognizes the intrinsic selflessness of consciousness, one still has to practice that recognition. So there is a point to meditation after all—but it isn’t a goal-oriented one. In each moment of real meditation, the self is already transcended.
Dan: So should I stop doing my mindfulness meditation?
Sam: Not at all. Though I think you could be well served if you ever had the opportunity to study the Tibetan Buddhist practice of Dzogchen.
1.
For the purposes of this analogy, imagine that the goal of meditation is to see your own reflection clearly in each moment.
Is this the goal of practice? If I practice noting and watch the three characteristics all the way up to Fruition, in that moment am I having knowledge of something similar to 'seeing my own reflection clearly'? Are these two things (Fruition/Path and 'pure seeing' without self) related at all?
2. What do you think of Sam Harris' window analogy, does it fit or align with phenomenon that are encountered when doing noting practice as presented in MCTB? (I've read MCTB twice, have a good handle on what Daniel Ingram is talking about, I'm not really sure what Sam Harris is talking about though, and how it fits in with what I'm already familiar with.)
3. Harris seems to be saying many forms of practice are a waste of time, watching the breath, noting etc. what we should be doing is a practice that facilitates a breakthrough to pure consciousness. Did you interpret his words in the same way that I did?
4. Any comments on Dzogchen or vedanta direct path teachings? If I went hardcore with vedanta and "got it" and continued practicing, am I in the same place that I would be in, if I had gained first path or something?
These are slippery things for me to try to ask, I appreciate any replies, Thanks,