The ways to approach “no mind” are probably limitless. We have been using three methods in our beginning stages. Why? Because people are different. Each person has a  learning style, and has ease or challenge with a variety of things in life and ways of doing things. By trying three methods, each person is better able to resonate with at least one, gain familiarity with that overall instruction regarding on the cushion and application throughout the day. Also, it is likely to have greater understanding of the other methods as well through a rounded approach.

What are the three methods?

• First, we explored the foreground of our common mind. It is full, always has multiple sensations, thoughts, emotions, perceptions, assumptions, and so forth in it and going on. The sense of “me” or “who” is probably forefront just about all the time also, even when, like the other flotsam and jetsam in our mind, it is unnoticed. The foreground plethora actually gives opportunity to notice the usually not noticed background (ah ha!) which is an open, spacious, an uncluttered, vivid, lucid expanse, empty of the flotsam and jetsam. Unchanging and always present.
• Second, we matured the practice of gratitude and noticing our good fortune with praying it forward to all beings. How is this a method pointing toward “no mind”? It’s a foreground/background thing but, in this case, the foreground of having what one needs, for example being able to walk or have water or think clearly and so forth -which are most often taken for granted because of unnoticed self-entitlement or self-cherishing- are noticed for what they are. These features of good fortune in our lives are amazing! To actually notice them, first off, then reflect on how truly fortunate one is, is to notice the blatant foreground. Then, to pray or wish it forward and outward to all beings is to do so from the background emptiness-compassion that made recognizing the truth of good fortune and being supported in life and Path possible in the first place. With practice, both ends of this practice release the distinction-making mind that identifies “me” and my good fortune together with “others” and their needs. Little by little, the spacious wholeness of all in need and all needs being met supersedes. No mind.
• Third, and using all the former, we have engaged in tonglen practice: of breathing the difficulties of the world or specific beings into the empty, receptive space born of reflecting on our good fortune. Then, from that abundance, we breathe out all that is beneficial, conducive, and supportive of well-being for all beings from that same empty abundance of good fortune and joy.

Enjoy the meditation, with and for all beings!