Desk Calendars | 2021 Custom Desk Calendars | Shutterfly
Desk calendars make great gifts to help celebrate the New Year. Their convenient size helps you plan and stay organized while adding flair and style to your workspace. Custom desk calendars from Shutterfly can be personalized to create a desk calendar the whole family will want to use. Showcase your favorite photos and memories on a desktop calendar that you use every day. These unique office supplies are the perfect way to keep track of appointments, holidays, birthdays, and special occasions. A photo desk calendar is a great option for those who have a dedicated office or working space. Alternatively, if you’re looking for a great gift for a co-worker this idea will do the trick. Utilizing a triangular design to stand freely on a flat surface, this photo calendar looks great on every desk style.
Personalized Desk Calendars Bring Joy to Every Month
Get creative with a desk calendar that lets your family personalize each month with photos and images they love. Shutterfly desk calendars are printed on thick, high-quality cardstock with a durable built-in easel for display. Perfectly sized at 5×11”, you can easily create a one-of-a-kind desktop calendar with the following options:
- Photos: Add photos to decorate the pages of every month of your desk calendar. With a large selection of photo arrangements, you can add one or multiple photos that are creatively placed throughout every page.
- Seasonal Designs: Add a colorful touch to your custom desk calendars with a range of seasonal images and designs to match each month’s season and celebrations. Choices include hearts perfect for February, pumpkins on October and autumn leaves in November.
- Backgrounds: With Shutterfly, you can also choose a chic and modern background featuring rustic textures, stunning marble patterns or elegant watercolor brushstrokes.
- Cover Design: Design the cover of your custom desktop calendar by adding photos and text. Include your family name, monogram, short message or the current year, for example.
With fun and contemporary styles, designing your new custom desk calendar is fast and easy. When you’re done, take a moment to check out some of our other personalized items that help you and your family stay organized, like calendar magnets, kids luggage tags, and pencil cases.
Make Custom Desk Calendars and More Office Decor
A custom desk calendar isn’t the only way to spruce up your office or home decor. To add warmth and personality to your workspace, create personalized stationery with your favorite photos, colors, and designs. Unique office decor like monthly desk pad calendars, notepads, monthly planners, and desktop plaques are a wonderful way to display your most cherished pictures and memories. Take your boring office decor up a notch with personalized wall art like photo tiles, canvas prints, and more. Office visitors will love flipping through your photo desk calendar and personalized items designed by you.
Promotional Desk Planners | Custom Printed Pocket Planners
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How to Choose Wall Calendars, Desk and Pocket Calendars, Amsterdam Printing Blog
You’ve decided to invest in some promotional calendars (good idea!), but now you need to choose between wall calendars, desk calendars, and pocket calendars. Here’s what to keep in mind as you weigh your options.
Wall calendars combine several features: a quick-glance view, room to write in appointments and notes and an even larger assortment of themes.
Wall calendars are great for these types of people and situations:
- When you want to share a giveaway with a theme. Wall calendars come in a large assortment of popular themes, one is sure to fit your needs.
- Your customers are part of busy families with many activities going on, so having more than one calendar makes sense. Even if people have their own individual calendars (on their smartphones, for example), being able to consult one central calendar where everyone records their info is important.
- All kitchens need a wall calendar, one that can alert everyone in the household about the various events happening day-to-day.
- When a strategic location for shared viewing is needed, such as hanging on the wall in break rooms and conference rooms.
The American Grandeur spiral wall calendar includes 13 gorgeous American landscapes, an enlarged imprint area on every page for your business info, and a month-at-a-glance feature that allows people to see snapshots of the previous month and next month on the current calendar page.
As the name implies, these calendars are great for desks in the office (whether at work or at home). People typically leave these calendars out on their desks for easy access when they’re going about their daily tasks.
The best part? Within the category of desk calendars, you can choose from several styles: large desk pad calendars feature blocks you can write on; desk planners, to use both at your desk and on the go and “quick glance” stand-up desk calendars, are great when space is limited and just as wall calendars, offer themes.
Custom desk calendars are perfect for the following types of people:
- Prospects who’ve just received a visit from your sales rep. Your rep can hand the prospect this calendar as a thank-you. If the prospect is in an office, there’s a good chance the calendar will end up on a desk where people can see your imprint day in and day out.
- Anyone who spends 40+ hours a week at a desk or in a cube. (Yes, this includes your employees as well!)
- Just about any consumer, especially if you’re handing out the “quick glance” variety. Because they take up such little real estate and have a large variety of themes. These calendars can work great not only on desks, but also on bureaus, breakfast tables, kids’ nightstands, inside second homes…the list goes on and on.
The quick-glance furry friends pet desk calendar is cute and sure to catch people’s attention every day of the year, which means even more brand advertising for your business. This particular calendar would make a great giveaway for veterinary practices, dog walkers, dog groomers, dog kennels, pet stores, and anyone who loves pets.
Pocket calendars are great for people on the go. These calendars fit easily into purses, messenger bags, or briefcases. They’re ideal for people who simply need reminders about events and appointments and not a ton of details. Plus, pocket calendars are crash-proof, unlike your computer (this is true of all our calendars). You can choose from weekly or monthly formats (the weekly provides more writing space for notes).
Pocket calendars can be ideal giveaways to the following types of people:
- Consumers who prefer to separate their personal life from their work life. For example, maybe they want a separate, less complicated calendar to record all of the family’s activities, such as the kids’ soccer practices and the in-law’s wedding anniversary.
- Stay-at-home parents who want an easy way to record numerous events for the kids, from dental cleanings to piano lessons.
- Seniors who love physical calendars and prefer something more compact than a wall or desk calendar.
- Clients, customers and employees who’ve come to rely on your company for handing out free pocket calendars at the end of the year (for example, maybe you send all of your customers a calendar in December along with a note thanking them for their business for the last year).
- Customers at checkouts or registration desks. It’s always nice to have a free offering at these locations in brick and mortar stores.
This best selling weekly pocket calendar includes a full-color cover design. Create your own look entirely when you add your own photos, text, and logo to create the cover. You may also want to check out monthly format pocket calendars.
One happy customer wrote, “These calendars work great as thank you gifts which also serve as a reminder of your organization or business. We use these to thank 250 volunteers at a Scouting event in California. Those getting the calendars were all impressed with the quality of the gift calendar.”
Hopefully this guide will help you choose the right calendars and planners to suit your needs. Now see all the options for promotional calendars that Amsterdam Printing has to offer.
Spiral Bond Weekly Desk Calendar, Full Color Small Stand Up Desk Calendar
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|Product||Customizable Desk / Table Paper Calendar|
|Materials|| Art paper (128gram, 157gram, 200gram, 250gram, 300gram)
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questions and answers :
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Most of our calendars are designed and made according to customer demand.
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Q3: What’s your minimum order quantity?
Normally our MOQ is 500pcs. We also manufacture orders for less than 500 pcs per accessories, which is based on the client’s budget.
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1) Calendar style
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5) If possible, please also provide us with the box design file
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Blank sample will take 1-2 business days after artwork file confirmed.
Digital Sample takes 3-5 working days.
Printing sample takes 5-7 working days.
Q8: How do you ensure the quality of your packaging boxes and prints?
14 quality inspection processes: wrap the quality inspection in paper; inspection of the quality of the application; inspection of printing quality; lamination quality inspection; UV quality inspection; hot stamping quality inspection; embossing (debossing) quality inspection; inspection of the quality of beer; window patching quality inspection; box pasting quality inspection; inspection of the quality of hand work; finished – product quality inspection; finished products packaging quality inspection; inspection of the quality of the loading bag packaging.
Q9: How do you transport products?
1) Sea transport
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4) Land transportation
Let’s talk about table calendars
Although it’s still summer now, it’s time to start talking about calendars for 2020. because
that while your designer leaves vacation and a photographer returns from the south, autumn will come, and there will
the bustle of the New Year, when all your desk calendars should already be printed,
there will be very little time left.
Desk calendars are one of the essential elements of office life. And it’s good when he
beautiful, comfortable, with a good calendar grid. And like wall calendars, desk calendars
are also a popular and effective way of advertising promotion.
Why? Because the desk calendar is constantly in front of the nose of the person who uses it.
And if on each of its pages there is information about your company and its products, it, one way or
otherwise, it will be remembered by a person. And, if the calendar is good, then the opinion about the company will only be
What are desktop calendars?
All desk calendars are divided into two broad categories: flip-top and non-flip.
A non-reversible calendar in the shape of a house or pyramid is the simplest and most inexpensive option.
On thick A4 paper, an annual calendar grid is printed on one side, and on the other –
promotional information such as a colorful image or company logo.
The second option for making such a calendar is calendar grids for six months with each
parties in combination with advertising or informational images.This option also
constantly stands on the table and is in the field of view of the owner and employees who are with him
in the room if he does not work in a separate office.
Desk calendars are also made in the form of a house. Only the construction is obtained
more difficult. Because in such a calendar there is a basis – a house made of thick paper or cardboard, and
See also a calendar block with a cover.
Such a loose-leaf calendar may contain calendar grids for a month, for two months, for
quarter, for a week, and even, if you wish, for every day.For example, one time
such table calendars with reproductions of paintings by famous artists were admitted – according to
one picture for every day with a small annotation. You should repeat the feat of the authors of this
calendar is optional. But here’s to make, for example, weekly grids with images and
useful information about your company is a good idea, which is quite realistic to implement
by printing calendars in our printing center Ru-cafe.
90,000 Luxury Desk Calendar 2021, Diary, Book, Weekly & Monthly Schedule, Desktop Planner, Schedule Organizer…
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Disclaimer: All trademarks, registered trademarks, product names, company names or their logos are indicated for identification purposes only and are the property of their respective owners.The LikeMall service does not sell goods and does not provide paid services (clause 3, Terms). Information materials are used on the basis of partnership agreements and from verified sources. If you believe that your rights are being violated, please contact us. 90,000 Calming body, speech and mind in their natural state – Contemporary Research Foundation
22 August 2014
This is the first teaching session since the August-October 2014 Shamatha, Vipashyana and Dzogchen Retreat led by Dr. Alan Wallace: Phuket Retreat 2014
Audio recording of the session in English (mp4 format): 01 Settling the Body, Speech and Mind in its Natural State
Obviously, we start relatively late in the morning, so I’m guessing you all had some time to practice before our meeting; whatever preliminary practices you do as part of your daily routine – taking refuge, generating bodhicitta, seven-line prayer, other preliminary practices – whatever you do, I urge you to do it all before class; that’s what I did.Before I came here, I had a few hours of practice, and so by the time we get together for our relatively short morning meeting, we will be heading straight into the main practice.
I just wanted to make it very clear that the preliminary practices – all of them – are very important, but we gather each time to practice the main one.
Please take a comfortable position. Each time it can be a supine position, a sitting position – as you wish.
We begin the session – like all sessions – by calming the body, speech and mind in their natural state.It is a heartfelt, essential Dzogchen instruction that summarizes the basis, path, and fruit; it can be understood and practiced at a great many different levels. Let us, however, begin by allowing awareness to descend into the space of the body – down to the ground, where your body touches the pillow, the floor, the chair.
Allow your mind to rest in a mode of observing awareness: thoughtless, attentive, quiet, in the present moment – just by observing the sensations that arise in the space of the body, where it touches the surface of the earth, the earth element, the sensations of solidity and solidity.
Just as the scent fills a room, let your awareness fill the entire space of the body, all this bodily space all the way to the crown of the head, and be consciously present in this entire field, being aware of the sensations that arise in this space. There is no need to visualize this space or think about it – just be present, quietly, clearly.
In this space, you can find areas in which tightness, tension is felt – gently listen to them, inhaling, and with each exhalation, more and more give your muscles to the will of attraction.Let go.
In particular, direct your awareness to the face. Soften all muscles of the face, muscles around the mouth, jaw.
Let your forehead feel spacious, open, and let there be a sense of spaciousness between your eyebrows.
Soften all the muscles around the eyes and soften the eyes themselves.
The eyes can be closed, half-closed, or slightly open – as you wish. Relax your body in a comfortable and relaxed position. If you are relaxed, during the brief period of this twenty-four minute session, it should be very easy for you to remain extremely still, minus the natural movement of the breath.This will help you stay calm and focused.
If you are sitting upright, let your spine be straightened; Lift your sternum slightly so that while inhaling, while the abdominal muscles remain free and relaxed, your stomach expands easily, without tension, falling as you exhale. Sit without tension; allow the sensation of breathing to descend to the abdomen, down to the lower abdomen, free and relaxed.
If you are in the supine position, your body can be allowed to be in a state of complete relaxation – in this shavasana, where you imitate the posture of a corpse, complete relaxation – but remain alert.Use this posture only for meditation, so that by association, whenever you are in this posture, it reminds you: “You must meditate; this posture, which is taken for this. ” It’s just a new habit — instead of lying down to take a nap, daydreaming, or doing other things, use this particular posture only for meditation.
In this way, we calm the body in its natural state, a state of dynamic equilibrium, endowed with three qualities: relaxation, immobility and alertness.
On the basis of calming the body in its natural state, we move on to calming speech in its natural state: a state of effortless silence. I think you have already achieved this in terms of external speech, but now we move on to the internal speech of the mind, chatter, commentary, obsessive flow of discursive thoughts. Let this inner voice rest in its natural state of effortless silence.
This is obviously more complicated. To facilitate this, we calm the breath in its natural rhythm.
In short, we allow the breath to move without obstruction and effortlessness, without trying to regulate it, control it, or even prefer some kind of breath over another; we simply allow the body to breathe without any obstacles, without any interference, breathe as if we were in deep sleep, but at the same time completely awake.
The key here is exhalation: a natural period for relaxation, in order to let go – and therefore, with each exhalation, relax your body deeper and deeper, completely, until the end, letting go of the breath, and gently let go of any discursive thoughts, memories, mental images that can come to mind; release them so that with each exhalation they simply dissolve back into the space of the mind.
The key to exhalation is the end of each exhalation; not missing an opportunity, with each exhalation, reaching the end of the exhalation, allow your mind to become extremely still and free from chatter, observing very closely this last stage of exhalation, continuing to let go and letting go with a complete feeling of lightness and fearless relaxation, where you give your breath completely …
Without “taking” the next breath, just let it flow in at its own time, in its own way: just accept it like an oncoming wave, when the breath flows in like a wave striking the shore.
Just take a breath without drawing it in, without resisting it; whether it is long or short, deep or superficial, whether there is a pause at the end of the breathing cycle or not – allow it; let your body breathe.
In this way, the breath calms down in its own natural rhythm, and the body, breath by breath, gets exactly what it needs.
We then turn to relaxation of the mind in its natural state. The first step towards this is to allow the mind to be at ease and serenity, letting go of all hopes and fears, all worries about the future and the past.
For this session, simply allow your awareness to settle into stillness and its own clarity in the present moment.
Now develop this ability to allow your awareness to rest in its own place, to hold its own territory, which means that you do not direct your attention to anything – not sensory impressions, not thoughts, not images, or any other kind of mental activity and even into the space of the mind. No focus, no purpose.
Just let your awareness rest in its own nature, without meditating on anything, doing nothing – just be present.
It is a flaw-free flow of present-centered mindfulness, mindful of presence without distraction, without being carried away when you do not allow your awareness to compulsively move. Maintain a flow of mindful presence without distraction or grasping, without clinging to any object subjectively or objectively.Just be present.
Whatever thoughts arise, just allow them without prolonging or clinging to them, without following them. Just let them dissolve back into the space of the mind themselves.
Now, in this context, be clearly aware of what you are probably already aware latently, that is, the rhythm of the breath. In doing so, one does not need to explicitly direct attention to the sensations of breathing in the body.
Just continue to rest your awareness in its own state; within this – mere presence, that awareness rests in its own place – notice the duration of each inhalation, each exhalation; whether they are long or short.
Now let’s continue our practice in silence.
[End of meditation]
Reflections on the Results of Practice
I am sure that many of you – perhaps all of you – are very familiar with the practice we just did, the practice of calming the body, speech and mind in its natural state, so this time I used a lot of words just as a quick reminder. If this is something new to you, I invite you to return to this morning’s podcast and listen to it – there you will always find a reminder.In the future, however, I will not be so verbose – I will keep the explanation more concise, because I believe that you are already quite familiar with it.
The only new aspect – at least for many of you – should be the last four to five minutes of the session, when, having calmed the body, speech and mind in their natural state, we kind of ran into the mindfulness of breathing.
Now you know – based on many times I’ve taught this in the past – that I am focusing on three approaches.One comes from Asanga; in it, you maintain awareness of the body as a whole, of the sensations from breathing – in fact, the movement of prana in the body, throughout the body. This is one of the classic descriptions.
Further, I have often taught the practice of observing the rising and falling of the abdomen, which is called the “Burmese method”; I have no idea how ancient it is, but it can be very useful for grounding attention, stabilizing, calming the discursive mind.
Further, I have very often — countless times — taught the classical Theravada method that goes back to Buddhagos; he, in turn, relies on generations of yogis that preceded him.In this method, you observe the sensation of breathing – the actual passage of the breath through your nostrils.
You will notice, however, that what we did in the last few minutes of the session did not apply to any of the above methods. You have not really focused your attention on the body, on the tactile sensations in the body, or on the rising and falling of the abdomen, or the sensations of the actual movement of the breath as a whole; instead, the call, the direction, was simply to let your awareness remain motionless.Just stay still, rest in your own place; but resting there – if you have not yet gone into a very, very deep samadhi – just resting there, you inevitably have to be aware (latently, on the periphery of your awareness) – you must inevitably be aware of the flow of your breath. It is quite obvious; without the need to deliberately focus your attention on it, the breath seems to rise – almost like someone rubbing against you: you don’t need to pay special attention to them – you just feel them, because they are in your space.
Well, I would like to keep working with this, working with this approach – a very Dzogchen approach, because you continue to rest your awareness in its own place – without deliberately expanding your attention, without directing your attention to the object; rather, it simply rests in the realm of your awareness.
So this was an intuitive glimpse that came when I was in retreat – a very short but rather joyful week-long retreat on the Holy Isle off the west coast of Scotland.There I had an intuitive glimpse of the fact that one can be able to be very well aware of one’s breathing, the rhythm of one’s breathing, just a rhythm – that is, whether the breath is long, whether it is short: that one can be aware of it (as it seemed to me in this a powerful intuitive glimpse), even if you are not directly and explicitly aware of your body.
I checked it; tested, among other things, in my own practice, as well as with my friend Stephen LaBerge, an international expert on lucid dreaming.I am very lucky to have friends and he is one of them. I had this glimpse in relation to dreams in general and lucid dreams to a much more explicit degree: when you are in a dream, and then, very clearly, in the middle of a lucid dream, you know what is happening, then on the one hand you do not have explicit awareness of anything that is happening in your body – not sure if you are lying on your back, on your side, or curled up. I had lucid dreams, and I was clearly not aware of what my body was doing – in what position it was; I knew (on the basis of inference) that the body was present, but there was no direct perception of what was happening in the body.This is the standard option.
However, the question I asked Stephen just a few days ago – and to which I received the answer – was this: When you are dreaming, can your breathing be in a dream (because you can be aware of your breathing in a dream, why not? ) – can your breathing in a dream, the breathing of your dream body, which is purely mental, directly correspond to the breathing of your physical body lying in bed?
Those of you who have previously received teachings from me or are familiar with the work of Stephen LaBerge know one very intriguing thing: that if you move your eyes left and right, as if watching a ping-pong match, table tennis – left- right, left-right – in a dream, your physical eyes in your body (in a dream!) will also move left-right, left-right; your dreaming eyes and your physical eyes.Interconnected.
So my question to Stephen was, “What about breathing? Does your breathing in a dream match the breathing of your body lying in bed – for example, so that if you hold your breath in a dream, will your breathing also be held by your body lying in bed? ” I had a pretty strong guess as to what the answers would be, and – here you go – I was right! This is another correspondence, another kind of relationship, and this is scientifically established.
There are also differences – in a dream, if you teach yourself this, it is quite easy to breathe under water, because in the end there is no air at all in a dream, because it is not something material.Therefore, you can breathe under water, and in a dream there is no less air under water than above water (because there is no oxygen either above water or under water). In a dream there is no oxygen, no molecules, nothing physical. You see, you can breathe as well under water as you can over water. In the waking state, you are incapable of this, and yet the rhythm of breathing is the same; therefore, the logic can be understood – you may not have an explicit awareness of your physical body, but you can follow the mindfulness of the breath.You only need to follow the breathing of your dream body, which is purely mental. Great, huh?
This actually solves the problem; solves a problem that I have been considering for a long time, and it is this: when you reach shamatha, then you cross the line between the realm of desires and the realm of forms. The kingdom of desire is what we consider to be reality; what scientists have been studying for hundreds of years; it is the physical world interacting with mental states, processes and the like.
By attaining shamatha, you transcend it; you cross the threshold, gain access to the kingdom of forms, which is another dimension of reality, surpasses this dimension – in fact, it is more basic, is the ontological basis from which this world manifests itself like a holographic appearance; it arises from a more subtle appearance of reality, which is called the “kingdom of forms.”
In modern physics, by the way, there are parallels; it is not a foolish idea — not foolish in Buddhism, not foolish in physics either.When your mind is immersed in the realm of forms, enters the realm of forms, as it happens in shamatha, then you no longer have a clear awareness of the realm of desires – you have passed from one room to another, left the house of the realm of desires and entered another house of the realm of forms.
In the Theravada tradition, you listen to the sensations arising from the breath in the region of the nostrils, and these sensations are clearly related to the realm of desires. This, as you may recall, is only a preliminary step – remember, a preliminary step, just to start your advancement.Sooner or later, however, when your breathing stabilizes, your mind calms down and you become very focused, and then in this space of your mental awareness – as if right in front of you – the “acquired sign” will appear. Remember? An acquired sign, which is a purely mental sign – and it is on this sign that you will focus, progressing through the stages of shamatha, until you eventually cross the threshold between the realm of desires and the realm of forms; and exactly at that moment, just when you cross this threshold, a “complementary sign” will arise – about a hundred thousand times more subtle than the acquired sign, which still belongs to the realm of desires.The complementary sign arises from the kingdom of forms, belongs to the kingdom of forms.
Further, if you want to move along this trajectory, following this methodology of Buddhagosa, the classical Theravada tradition, you need to restore stability, fix a complementary sign that is very subtle – but this is your new meditation object. You start with the sensations of breathing, move on to the acquired sign, and then the complementary sign – and the complementary sign is located in the realm of forms; you fix it, and this is how you achieve the first full jana, and then you continue to practice with this very sign, this complementary sign, which in the case of mindfulness of breathing is called “conceptual quintessence of the air element.”This is what you focus on; almost like the archetype, the archetype of air, the element of air – this is your goal, your object of meditation. If you want to fully achieve the first jana, the second jana, the third jana, the fourth jana, that is what you are focusing on. This is classical Theravada.
Asanga’s approach, however, does not mention, first, the observation of sensations at the nostrils; the purchased mark is not mentioned, the supplementary mark is not mentioned. He simply says, “Be aware of the gross and subtle movement of prana,” these fluctuations in this energy field, in the body.You just watch them as they get thinner and thinner and thinner; and Asanga says that this is enough: in this way you can attain shamatha.
Then, however, the question arises: if you are still focusing on sensations in the realm of desires, even if they are very subtle, how can you move away from them, move away from the realm of desires and go into the world of forms? And so! If you do not need to observe tactile sensations at all, if you are resting only in mental space, you can still be aware of the rhythm – short inhalation, long inhalation, long inhalation, short exhalation – not even attention to the realm of desires.This is remarkable.
The really vital point here – so Dzogchen, if we’ll form an adjective – is that you continue to rest (and this is the heart of everything we do here – shamatha, vipashyana, dream yoga, breakthrough trekcho) – holding your own territory. This is truly the quintessence of Dzogchen. To hold onto one’s own territory, without getting bogged down in reification, in clinging, in holding, in coarsening — holding on to one’s own territory. Very simple; essential dzogchen – because this is where rigpa is.
A little more (I said that in the morning session I would often be late after nine-thirty!). We know that on the path of “accepting mind as a path” our progress towards dissolving our mind, our psyche, gross mind in the substrate consciousness, is the very end of the trajectory of shamatha, the path to achieving shamatha (access to the first dhyana). This is explained very clearly; Dudjom Lingpa states this point with amazing clarity: that the substrate consciousness illuminates all kinds of appearances in samsara, all kinds of manifestations.By samsara we mean the kingdom of desires, the kingdom of form, the kingdom without form — all of them.
There is nothing surprising here; it is the substrate consciousness that causes the manifestation of appearance; however, illuminating appearances, the substrate consciousness does not enter into them, it does not merge with them: it belongs to this world, but does not dwell in it. “Refers to this world” – that is, it illuminates very attentively and cognizes, comprehends all kinds of appearances, but does not get lost in them, does not get bogged down in them, does not merge with them – it illuminates, but rests in its own place.And this is just a substrate consciousness; that is what it does; that is its nature.
The dualistic mind, the ordinary mind, is captured and carried away by everyone. We focus on something – “Ah!” – and then completely get bogged down in it; awareness moves forward and clings – with longing desire, hostility, indifference – and then in the same way listens to emotions, desires, thoughts, memories, images – the whole spectrum! The ordinary mind, the dualistic mind, gets bogged down in everything. It is like paper for flies: we stick to everything that arises.
That is why this first bardo, the bardo that forms the context for shamatha and vipashyana – the bardo that we begin today – is called “gi si jinpei bardo” – “the transitional process of clinging”: in relation to birth and becoming, because impregnated with clinging.
Well, when we rest in the substrate consciousness, we are not completely free from clinging, but certainly free from clinging to relative to – at least, free from clinging to the realm of desire.Relatively free, relatively conceptless, relatively non-reified.
Then, however, the same theme of enlightenment without entry, knowledge without entry – the same thing comes up in the teachings on rigpa, primordial awareness. Primordial awareness illuminates all phenomena of samsara and nirvana. He has a visa for the entire universe; it illuminates everything, but it does not really enter into anything. Substratum consciousness illumines samsara; it does not illuminate nirvana, it does not illuminate primordial awareness, it does not illuminate emptiness.It is closed in its own space, which is called “samsara”. It illuminates him, but rigpa – oh! – unlimited. It illuminates tomatoes and substrate consciousness, and emptiness, and rigpa, and dharmadhatu; illumines everything, but absolutely nothing is included, absolutely nothing materializes, does not fix.
What we are trying to accomplish here is very much imbued with the spirit of accepting the fruit as a path, an essential vajrayana. Acceptance of the fruit, the end result, as a path from the first day of our retreat is present in the practice.We strive to allow awareness to rest in its own nature, its own natural luminosity, its own immobility, its own cognition – and illuminate the rhythm of breathing, knowing: “when the breath is long, you know that it is long; when the exhalation is long, you know that it is long “- and then, when the whole system calms down, when the whole system of body and mind calms down, when it calms down in greater balance – with your” Samahita “ (” Samahita “ – balance) , “nyam-shak” ; when she calms down in a greater sense of serenity, calmness, serenity, balance, equanimity, then the body, of course, needs less air – we burn fewer calories, we do not need so much oxygen.What happens to breathing? This is common sense: you don’t need that much, which means that over time your breathing will inevitably become more shallow, but you are not trying to do it – this is really the key point! In other words, don’t try to be too smart, don’t try to outsmart your body; your body knows better than you how to circulate blood. If I say, “Please do it better,” what will you do? “Digest your food – do it better! Come on, take it yourself, you are a smart girl, cook your food! ” – What are you going to do? There are certain things that the body – metaphorically, anthropomorphically – can do better than we do.
We are capable of solving mathematical problems – your liver is incapable of this, your lungs are incapable of it; however, your body can breathe – let it do its job! Delegate: “Body, mind your own business; mind, mind your own business; and I will not do anything at all. ” Get out of business – that is Dzogchen!
So let go of all control, all control, all preferences, and let the body do its own thing. This is “calming the breath in its natural rhythm.”
We are not talking about the fact that you have a certain idea: “It would be so if my breathing calmed down in its natural rhythm.”Forget it: you don’t know what the natural rhythm is, you are not that smart. The body determines this from breath to breath; with each inhalation, with each exhalation, this is a new answer – a new answer, as in the case of one of the codes in the era of war – the code continues to change. It’s pretty good, but if the encoding – whatever it’s called – if the encryption keeps changing, it’s really hard to crack.
This is what your body does: with every breath it changes the code; each breath has a new code.What’s the natural rhythm this time, this time, this time? Let it be fresh and unprecedented every time; which means that you will never be too smart, because he has the code, and you are slow-witted.
Therefore, allow the breath to calm down in its own mode, at its own pace, as it transitions from a long inhalation and a long exhalation – let it calm down: a short inhalation, a short exhalation – and just watch while your awareness remains like the unwavering flame of a candle. …
You don’t even need to consciously listen to him; you don’t need to ask, “Ah, breathing, breathing, what’s going on?” It just arises, rises to meet you; as if the air you breathe was present like water for a fish – the fish do not need to ask “Oh, what is water?” The water embraces them; so it is with the rhythm of breathing – even without explicit observation of tactile sensations in the bodily space, tactile space. You can stay in mental space; of the six areas of experience – mental and five sensory – your awareness can remain, hold territory, show clear interest, rest only in the mental sphere – and yet the rhythm of your breathing will rise to meet you, as he does in a dream, where is your awareness is completely immersed in the mental.You do not have a clear awareness of anything other than the dream space, and the dream space belongs entirely to the realm of mental experiences, dharmadhatu – remember? Of the eighteen dhatus, this is the sphere of “dharmas”, mental events, phenomena that are directly observed, perceived by mental awareness. So, if you are able to be aware of the rhythm of your breathing when you breathe in dreams without any clear awareness of your body, which is lying in bed, then you can stay in deep samadhi, rest one-pointedly (when awareness rests in the space of awareness) – and all the same be aware of the rhythm.
With this, the problem of how you can continue to be aware of your breath when your mind moves from the realm of desires to the realm of forms – this problem is completely solved.