Many people believe consciousness to be the main element of enlightenment, or requisite. This is in Buddha-Dhamma, a ridiculous idea, as the process of cessation in dependent origination includes the cessation of consciousness, which IS a requisite to Nirvana. Nirvana is not Enlightenment, it is the State an Enlightened Being is in when they have Died and no longer are confined by the constraints of a Mortal Body.
To assist in correcting this false idea, that Consciousness is an inherent and necessary component of Enlightenment, here are ten cases where the mere presence of consciousness does not lead to enlightenment, with short explanations why;
Distraction by Mundane Thoughts:
Mere consciousness may be occupied by ordinary, mundane thoughts, preventing the focus necessary for enlightenment. The mind needs to be directed towards higher understanding.
Attachment to Desires:
Consciousness preoccupied with cravings and desires can hinder enlightenment. Liberation requires overcoming the clinging nature of such desires.
Egoic Identification:
If consciousness is strongly identified with the ego, enlightenment becomes elusive. True understanding arises when one transcends the illusion of a fixed and separate self.
Lack of Mindfulness:
Unmindful consciousness can lead to scattered attention and hinder the deep awareness required for enlightenment. Mindfulness is crucial for sustained focus.
Negative Emotions Dominance:
Consciousness overshadowed by negative emotions like anger, fear, or hatred may obstruct the path to enlightenment. Emotional balance is essential for clarity.
Intellectual Arrogance:
Excessive intellectualism without humility can hinder spiritual growth. True enlightenment involves a holistic understanding that goes beyond intellectual prowess.
Unresolved Past Trauma:
Consciousness carrying unresolved past traumas may be clouded by emotional distress, impeding the clarity necessary for enlightenment.
Rigid Belief Systems:
A consciousness bound by rigid belief systems may resist new insights and hinder the openness required for enlightenment. Flexibility is essential for growth.
Dualistic Thinking:
Consciousness stuck in dualistic thinking, perceiving things as black or white, may struggle to grasp the interconnected and interdependent nature of reality.
Lack of Compassion:
Enlightenment often involves a deep sense of compassion. Consciousness lacking compassion may miss the interconnectedness and altruism inherent in spiritual awakening.
The mere presence of consciousness does not guarantee enlightenment when it is entangled in distractions, attachments, egoic identifications, or lacks the necessary qualities such as mindfulness, emotional balance, and compassion. The path to enlightenment involves a transformative journey beyond these hindrances.
There are many hindrances to enlightenment, but above all of the plethora of small hindrances there are five main hindrances to enlightenment, and they are known as such in Buddhism
1. Desire (kāmacchanda): This hindrance refers to the craving for sensory pleasures and attachment to them. It can manifest as an intense longing for material possessions, pleasurable experiences, or even indulgence in sensual desires. For example, constantly yearning for the latest gadgets or feeling the need to consume excessive amounts of food or entertainment.
To overcome desire, practitioners are encouraged to cultivate mindfulness and investigate the impermanent and unsatisfactory nature of sensory pleasures. Developing contentment with what one has and practicing moderation in consumption can also help reduce attachment to desires.
2. Aversion (vyāpāda): Aversion, also known as ill-will or aversion, encompasses feelings of hostility, anger, resentment, or hatred towards oneself or others. It arises when we encounter situations or people that we find disagreeable or threatening. For instance, feeling irritated by a coworker’s behavior or holding a grudge against someone who wronged us.
To counter aversion, practitioners can cultivate loving-kindness (mettā) meditation to develop compassion and goodwill towards oneself and others. Practicing forgiveness and understanding the root causes of anger or resentment can also help alleviate these negative emotions.
3. Sloth and Torpor (thīna-middha): Sloth refers to sluggishness or laziness of mind and body, while torpor refers to dullness or mental lethargy. These hindrances manifest as feelings of drowsiness, heaviness, or mental fog, making it challenging to engage in meditation or other spiritual practices. For example, feeling lethargic and unmotivated to meditate or pursue spiritual goals.
To overcome sloth and torpor, practitioners can cultivate energy (viriya) through practices such as mindfulness of the body or engaging in physical activity. Taking breaks to stretch or practice walking meditation can also help invigorate the mind and body.
4. Restlessness and Worry (uddhacca-kukkucca): Restlessness refers to a scattered or agitated mind, while worry involves excessive anxiety or concern about past or future events. These hindrances create mental agitation and prevent concentration and tranquility in meditation. For instance, feeling anxious about upcoming deadlines or replaying past mistakes in the mind.
To alleviate restlessness and worry, practitioners can cultivate mindfulness of breathing to anchor the mind in the present moment. Recognizing and accepting the impermanent nature of thoughts and emotions can help reduce mental agitation. Cultivating contentment and gratitude for the present moment can also promote inner peace and calm.
5. Doubt (vicikicchā): Doubt refers to uncertainty or indecision about one’s spiritual path or practice. It can manifest as skepticism towards teachings, oneself, or others, leading to wavering faith or lack of confidence. For example, questioning the effectiveness of meditation practices or doubting one’s ability to attain spiritual progress.
To overcome doubt, practitioners can cultivate wisdom (paññā) through studying the teachings of the Buddha and seeking guidance from experienced teachers or spiritual mentors. Reflecting on one’s own experiences and observing the benefits of spiritual practice can also help strengthen faith and resolve doubts.
In addition to these practices, maintaining a regular meditation practice, attending spiritual retreats, and cultivating virtuous qualities such as patience, generosity, and ethical conduct are also emphasized in Buddhism as effective methods for overcoming the hindrances and progressing on the path towards liberation.
Vipassana Kammathāna is a profound approach to cultivating insight and mindfulness. Rooted in the Thai Forest Tradition Buddhism, Vipassana Kammathāna provides seekers with a transformative path that not only brings clarity to the mind but also nurtures an awakening to the profound nature of existence.
Understanding Vipassana Kammathāna
At its core, Vipassana Kammathāna is a form of meditation that goes beyond the conventional techniques of mindfulness. It is a method deeply embedded in the teachings of the Buddha and emphasizes direct experiential insight into the true nature of reality. The word “Vipassana” itself translates to “insight” or “clear-seeing,” and “Kammathāna” refers to a meditation subject or a method of practice. When combined, these terms encapsulate the essence of Vipassana Kammathāna as a systematic approach to developing penetrating insight through meditative practice.
Thai Forest Tradition Buddhism and Vipassana
Vipassana Kammathāna finds its roots intertwined with the Thai Forest Tradition of Buddhism, which has been preserved and passed down through generations of dedicated practitioners. This tradition places great emphasis on solitude, simplicity, and direct experience. Monastics and practitioners of the Thai Forest Tradition seek to deepen their understanding of the Dhamma by immersing themselves in nature and engaging in intensive meditation practices.
The Journey of Insight
At the heart of Vipassana Kammathāna is the practice of cultivating insight through observing the true nature of phenomena. This practice encourages practitioners to observe their experiences without attachment or aversion, thus gaining insight into the impermanent, unsatisfactory, and selfless nature of reality. The objective is to break down the illusions of permanence and identity that often cloud our perception.
The Eightfold Path and Vipassana
The Eightfold Path, a fundamental aspect of Buddhist teachings, finds a natural companion in Vipassana Kammathāna. This path includes elements such as Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Vipassana aligns with Right Mindfulness and Right Concentration, providing practitioners with a structured way to develop these factors and integrate them into their daily lives.
The Role of Mindfulness
Mindfulness is a cornerstone of Vipassana Kammathāna. Practitioners are encouraged to cultivate moment-to-moment awareness, observing physical sensations, mental states, and emotions as they arise and pass away. By sharpening their mindfulness, practitioners can penetrate the layers of conditioned habits and gain insight into the true nature of suffering and liberation.
The Transcendent Journey
Vipassana Kammathāna is not merely an intellectual exercise but a profound journey that transcends words and concepts. Through patient and diligent practice, practitioners gradually dismantle the veils that obscure reality, leading to transformative insights and a deepening of wisdom. It is a journey that requires dedication, perseverance, and a willingness to confront the illusions that bind us. Incorporating the teachings of Vipassana Kammathāna into one’s life can lead to a heightened understanding of oneself and the world. It provides a means to cultivate mindfulness, wisdom, and compassion, leading to a more liberated and awakened existence. As you enter the world of Thai Forest Tradition Buddhism and Vipassana Kammathāna, keep in mind the invaluable practices outlined in the translated list below. These practices offer a roadmap for developing insight, mindfulness, and a profound connection to the teachings of the Buddha.
Categories of Kasina Meditation (Elemental Meditation) 10:
This is the practice of meditation using the method of focusing on:
Patavi Kasina – Earth Element
Apo Kasina – Water Element
Tejo Kasina – Fire Element
Vayo Kasina – Air Element
Nilakasina – Blue Element
Pita Kasina – Yellow Element
Lohitakasina – Red Element
Odakasina – White Element
Aloka Kasina – Light Element
Akasa Kasina – Space Element
Category of Asubha Kammatthana (Contemplation of Repulsiveness) 10:
This involves contemplating the unattractive nature of the body:
Uthumatta Asubha – A bloated corpse
Vineelee Asubha – “Green” and decomposed corpse
Vipubbakha Asubha – A corpse oozing with fluids
Vichidda Asubha – A dismembered corpse
Vikkhitta Asubha – A partially eaten corpse
Viggayha Asubha – A scattered corpse
Hathabhata Asubha – A mutilated corpse
Lohitakumbhi Asubha – A corpse filled with blood and pus
Puluṭṭhi Asubha – A maggot-infested corpse
Attakilamatha Asubha – A skeletonized corpse
Category of Anussati Kammatthana (Recollection Meditation) 10:
This involves recollecting various aspects:
Buddha Anussati – Recollection of the Buddha
Dhamma Anussati – Recollection of the Dhamma
Sangha Anussati – Recollection of the Sangha
Sila Anussati – Recollection of morality
Caga Anussati – Recollection of generosity
Devata Anussati – Recollection of celestial beings
Maraṇasati – Recollection of death
Kāyagatāsati – Mindfulness of the body
Upasamānussati – Recollection of peace
Arahatta Anussati – Recollection of arahantship
Nibbana is The Mind Stilled
Category of Adhisīla Sikkhāpadakammatthana (Training in Higher Morality) 10:
This involves developing higher morality:
Ahimsaka Sikkha – Training in non-harming
Sabbapāpassa Akaranam – Abstaining from all evil
Kusalassa Upasampadā – Fulfilling all good
Sīlabbataparāmāsa – Renouncing wrong livelihood
Musāvāda Veramaṇī – Refraining from false speech
Pisuṇā Vācā Veramaṇī – Refraining from divisive speech
Pharusā Vācā Veramaṇī – Refraining from harsh speech
Samphappalāpa Veramaṇī – Refraining from idle chatter
Abrahmacariyā Veramaṇī – Abstaining from sexual misconduct
Surāmeraya Majja Pamādaṭṭhāna Veramaṇī – Abstaining from intoxicants causing heedlessness
Category of Dhatu Vavatthana (Elemental Meditation) 4:
This involves contemplating the composition of the body:
Dhatu Vavatthana – Contemplating the Four Elements: Earth, Water, Fire, Air
Category of Brahma Viharas (Sublime Abidings) 4:
This involves developing sublime states of mind:
Metta – Loving-kindness
Karuna – Compassion
Mudita – Sympathetic Joy
Upekkha – Equanimity
Anijja – the Glass is already broken
Category of Arupa Vavatthana (Formless Meditation) 4:
This involves practicing formless meditations:
Akasaññayatana – Sphere of Infinite Space
Viññañañcayatana – Sphere of Infinite Consciousness
Akincanayatana – Sphere of Nothingness
Nevasaññānāsaññayatana – Sphere of Neither Perception nor Non-Perception.
May your journey into Vipassana Kammathāna be one of discovery, growth, and deep transformation. May your practices and efforts become the causes of Awakening and Liberation from Illusory thought and perception of existence. May all Beings be Happy, knowing the True Happiness that Knows No End, that is Nibbāna,
The Nexus of Freewill and Instinct in Human Behavior: A Comprehensive Analysis for Human Sciences Scholars
Abstract:
This academic essay delves into the intricate interplay between freewill and instinct in human behavior, exploring the influence of natural selection, human instinct, animal instinct, aerial instinct, and mindfulness. Through an extensive examination of philosophical and scientific perspectives, we seek to unravel the complexities of human behavior and its roots in evolutionary heritage. This comprehensive analysis aims to contribute to the discourse among anthropologists, human sciences students, and graduates, shedding light on the enigmatic relationship between our instinctual impulses and conscious decision-making.
Human behavior, shaped by eons of evolutionary processes, is a fascinating multi-disciplinarian idea, that weaves together instinctual responses and the capacity for conscious decision-making. The essence of this essay lies in comprehending the subtle balance between freewill and instinct that underpins our actions. Through the lenses of natural selection, human instinct, animal instinct, aerial instinct, and mindfulness, we embark on a rigorous exploration of this intricate subject matter.
The Genesis of Human Instinct
Section 1:
1.0 Natural Selection and Evolutionary Heritage:
A thorough analysis of human instincts requires an understanding of natural selection and its profound impact on our evolutionary heritage. Drawing insights from evolutionary psychology, we investigate how survival instincts developed in our ancestors continue to influence human behavior today.
1.1 The Thread of Human Instinct:
Human instinct, encompassing fight-or-flight responses, social bonding, and procreation, serves as a pivotal thread in the fabric of our behavior. We delve into the ancestral roots of human instincts and explore how they resonate in modern societal contexts.
Section 2: Unity in Diversity – Instincts Across Species
2.0 Uniting with Animal Instinct:
Acknowledging our shared ancestry with the animal kingdom, we explore the continuity of instincts across species. Comparative studies reveal intriguing parallels in animal behaviors, prompting a closer examination of the underlying genetic and environmental factors.
2.1 Aerial Instinct: The Enigma of Migration:
The fascinating concept of aerial instinct emerges, captivating researchers with the navigational feats of migratory birds. We investigate the mysteries surrounding these exceptional instincts and ponder their implications for our understanding of human behavior.
Section 3: Unraveling the Illusion of Freewill
3.0 Nature vs. Nurture: A Complex Conundrum:
In our quest for freewill, we encounter the intricate web of nature versus nurture. By analyzing the interplay of genetics, environmental influences, and cultural conditioning, we seek to determine the extent to which freewill prevails amidst the tapestry of instinct.
3.1 Mindfulness: The Gateway to Conscious Awareness:
A transformative tool in our exploration, mindfulness and conscious awareness enable us to observe instinctual processes without immediate reactivity. We examine how mindfulness practices facilitate conscious choice and ethical alignment, shedding light on the potential to resist instinctual impulses.
Here are some working examples of how to use applied Mindfulness Practices as a Gateway to Conscious Awareness;
Example 1: Mindful Breathing for Emotional Regulation
One of the fundamental ways to apply mindfulness and enable the observation of instinctual processes without immediate reactivity is through focused breathing. By incorporating mindful breathing techniques, individuals can create a space between the instinctual triggers and their reactions. In moments of stress or intense emotions, they can pause, take a few deep breaths, and bring their attention to the sensations of the breath entering and leaving the body.
Imagine a situation where you receive a critical email from a colleague that triggers anger and frustration. Instead of impulsively firing off a reactive response, you take a mindful approach. You acknowledge the emotions rising within you but choose not to act on them immediately. You sit comfortably, focus on your breath, and let the initial wave of reactivity subside. This practice of mindful breathing allows you to step back from the instinctual urge to retaliate and gain clarity on a more appropriate and constructive response.
Example 2: Mindful Body Scan for Awareness of Physical Sensations
Another way to cultivate mindfulness and observe instinctual processes without immediate reactivity is through the practice of a mindful body scan. This technique involves intentionally directing your attention to different parts of your body, noticing any physical sensations without judgment.
Consider a situation where you find yourself in a conflict with a friend, and your instinctual response is to withdraw or avoid the issue. Instead of acting on this instinct, you decide to do a mindful body scan. As you pay attention to the sensations in your body, you may notice tension in your chest or a knot in your stomach. By acknowledging these bodily responses without judgment, you become more attuned to the emotions driving your instinctual reaction. This heightened awareness empowers you to consciously choose whether to act on the impulse or respond in a more balanced and thoughtful manner.
Example 3: Mindful Observance of Thoughts for Detachment
Mindfulness also involves observing your thoughts without immediate identification or attachment to them. It’s about cultivating a sense of detachment from your thought patterns, allowing you to recognize that thoughts are not necessarily facts and need not dictate your actions.
Suppose you find yourself in a situation where you receive unexpected feedback on a project you’ve been working on. Your instinctual response, might be to feel personally attacked and defensive. However, with mindfulness, you can practice observing those thoughts as they arise. You notice the inner dialogue of self-criticism and insecurity but choose not to become entangled in it immediately. By staying present and non-reactive to these thoughts, you gain the mental space to assess them objectively. This self-awareness, provides an opportunity to respond from a place of clarity and consider constructive feedback, rather than react impulsively with defensiveness.
By incorporating mindfulness practices such as mindful breathing, body scanning, and observance of thoughts, individuals can develop the capacity to observe instinctual processes without immediate reactivity. Through these techniques, individuals create a mental space for conscious choice and ethical alignment, empowering them to respond thoughtfully rather than react impulsively to life’s challenges. Mindfulness truly becomes the gateway to conscious awareness, illuminating the potential to resist instinctual impulses and foster personal growth and positive change.
Section 4: The Path to Freewill – The Enlightened Mind
Insights from Philosophies like Buddhism: Drawing inspiration from philosophical traditions like Buddhism, we consider the concept of an “enlightened mind.” We explore the potential of transcending instinctual impulses through rigorous mental training, which may offer glimpses of freewill. The intricacies of human behavior and the interplay of freewill and instinct remain multifaceted. The Human journey into the realms of natural selection, human instinct, animal instinct, aerial instinct, and mindfulness has illuminated the profound complexity of human existence. The quest for freewill beckons us towards introspection and contemplation, challenging us to discern the subtle influences of instinct in our conscious choices.
This essay intends to serve, as a comprehensive reference for anthropologists, human sciences students, and University Graduates, providing a deeper understanding of the enigmatic relationship between freewill and instinct. As we embrace the vastness of this subject matter, we continue our pursuit of knowledge, contributing to the ever-evolving discourse in the human sciences domain.
Arahantship and Nibbāna: The Path to Enlightenment and the Cessation of Suffering
Enlightenment, or Arahantship, is the ultimate goal of Buddhist practice. It is the state of complete liberation from suffering and the cycle of rebirth. In this book, we will explore the path to enlightenment and the various practices and teachings that lead to it.
Becoming an Arahant
To become an Arahant, one must first understand the nature of suffering and its causes. This is where the Four Noble Truths come in.
The Four Noble Truths
The truth of suffering (dukkha)
The truth of the cause of suffering (samudaya)
The truth of the cessation of suffering (nirodha)
The truth of the path leading to the cessation of suffering (magga)
By understanding these truths, one can begin to see the impermanence and unsatisfactoriness of all things, and the need to seek liberation from the cycle of rebirth.
The Three Marks of Existence
To further understand the nature of suffering, one must also understand the Three Marks of Existence.
Impermanence (anicca)
Non-self (anatta)
Suffering (dukkha)
By understanding these marks, one can begin to see the impermanence and emptiness of all things, and the need to let go of attachments and desires.
The Five Aggregates (Skandhas)
The Five Aggregates, or Skandhas, are the components that make up a being.
Form (rupa)
Sensation (vedana)
Perception (sanna)
Mental formations (sankhara)
Consciousness (vinnana)
By understanding the nature of these aggregates and their impermanence, one can begin to see the illusory nature of the self.
Cause and Effect
Cause and effect, or karma, is the concept that all actions have consequences.
By understanding the nature of karma and the interdependent nature of all things, one can begin to take responsibility for their actions and strive to act in a way that leads to positive outcomes.
Dependent Origination
Dependent Origination, or Paticca Samuppada, is the concept that all things arise in dependence upon causes and conditions.
By understanding the nature of dependent origination, one can begin to see the interdependent nature of all things and the need to break the cycle of suffering by uprooting the causes of suffering.
Dhyāna
Dhyāna, or meditation, is a key practice in Buddhism. By cultivating concentration and mindfulness, one can begin to see the nature of reality and develop insight into the true nature of the self and the world around us.
The 40 Vipassanā Practices
The 40 Vipassanā practices are a set of contemplations that help to cultivate insight into the nature of reality.
By practicing these contemplations, one can begin to see the true nature of phenomena and develop wisdom and understanding.
The Four Sathipatāna
The Four Sathipatāna, or foundations of mindfulness, are a set of practices that help to cultivate mindfulness and awareness. By practicing these foundations, one can develop the ability to see the nature of reality as it truly is.
The 16 Anapanasati Practices of Mindfulness of Breathing
The 16 Anapanasati practices of mindfulness of breathing are a set of practices that help to cultivate mindfulness and concentration. By practicing these practices, one can develop a deep awareness of the breath and the body, and begin to cultivate a sense of calm and inner peace. The 16 practices are divided into four stages, each of which is designed to develop a specific aspect of mindfulness and concentration.
First stage
In the first stage, the practitioner focuses on the physical sensations of the breath. The aim is to become aware of the breath as it enters and leaves the body, and to focus on the sensations of the breath as it moves through the nose, throat, chest, and abdomen.
Second stage
In the second stage, the focus shifts to the mental aspect of the breath. The practitioner observes the breath as a mental object and aims to develop a clear awareness of the breath, without getting lost in thoughts, emotions, or distractions.
Third stage
In the third stage, the practitioner develops a deeper awareness of the relationship between the breath and the body. The aim is to observe the breath and the body as a unified whole, and to develop a sense of ease and relaxation in the body.
Fourth stage
In the fourth stage, the focus shifts to the development of insight into the nature of the mind and the body. The aim is to observe the breath and the mind as they arise and pass away, and to develop a clear understanding of the impermanence and non-self nature of all phenomena.
Through the practice of these 16 Anapanasati practices of mindfulness of breathing, the practitioner can develop a deep and stable concentration, and cultivate the wisdom and insight necessary to attain Arahantship and Nibbāna.
Dependent Origination
Dependent origination is a fundamental teaching in Buddhism that explains the causes and conditions that give rise to suffering and the path to liberation. Dependent origination describes how all phenomena arise in dependence upon other phenomena, and how this interconnectedness gives rise to the cycle of birth and death.
Dependent origination is often depicted as a chain of 12 links, each of which represents a different aspect of the process of becoming and rebirth. The links are:
Ignorance (avijjā)
Volitional formations (saṅkhāra)
Consciousness (viññāṇa)
Name and form (nāmarūpa)
Six sense bases (saḷāyatana)
Contact (phassa)
Feeling (vedanā)
Craving (taṇhā)
Clinging (upādāna)
Becoming (bhava)
Birth (jāti)
Aging and death (jarāmaraṇa)
Each link in the chain is dependent upon the previous link and gives rise to the next link in turn. The first link, ignorance, is the root cause of the entire process of becoming and rebirth, and the aim of Buddhist practice is to uproot this ignorance and attain the freedom of Nibbāna.
The Vipassana Kammathāna Thai Forest Monks’ Tradition
The Vipassana Kammathāna Thai Forest Monks’ Tradition is a lineage of Theravada Buddhism that emphasizes the practice of mindfulness and insight meditation. This tradition is known for its rigorous and austere approach to practice, and its emphasis on the direct experience of the Dhamma.
Origins of the Tradition
The Vipassana Kammathāna Thai Forest Monks’ Tradition traces its origins back to the forest meditation masters of Thailand, such as Luang Pu Mun Bhuridatta Thera and Ajahn Chah. This tradition emphasizes the importance of meditation practice in the cultivation of wisdom and insight, and places great emphasis on the practice of mindfulness in daily life.
Continuing the Tradition
Today, the Vipassana Kammathāna Thai Forest Monks’ tradition continues to thrive with many monasteries and meditation centers throughout Thailand, and around the world. The teachings and practices of this tradition have had a profound impact on the lives of countless individuals, both monastic and lay.
One of the most prominent figures in this tradition was Luang Por Chah, who was known for his simple and direct style of teaching. His teachings emphasized the importance of mindfulness and meditation in everyday life, and he encouraged his students to develop a deep understanding of the nature of the mind and the body.
Spreading the Teachings
Luang Por Chah’s teachings were carried on by many of his Western ordained students, including Ajahn Sumedho, Thanissaro Bhikkhu, and Ajahn Amaro. These teachers have continued to spread the teachings of the Thai Forest tradition to the West, and have established many meditation centers and monasteries throughout Europe and North America.
Emphasis on Mindfulness, Concentration, and Insight
The Vipassana Kammathāna Thai Forest tradition, is one of the last remaining traditions of practice, that remains true to the original practices of the monks who practiced in the times of the Buddha. It is a tradition that places a strong emphasis on mindfulness, concentration, and insight, and has helped many individuals to cultivate a deep understanding of the nature of the mind and the body, and to experience the freedom and peace that comes with enlightenment.
To summarize, the path to Arahantship and Nibbāna is a profound and transformative journey, that requires dedication, perseverance, and a deep commitment to the teachings and practices of the Buddha. By following the Noble Eightfold Path and cultivating mindfulness, concentration, and insight, one can free oneself from the cycle of suffering and experience the true peace and happiness that comes with enlightenment.
Acknowledgments
I offer my sincerest gratitude to the Triple Gem and all those who have contributed to the development of the Buddha’s teachings throughout history. I also ask for forgiveness for any unintentional mistakes or errors which may have occured in this article (if any). May all beings be free from suffering and experience true peace and happiness.
I Transcribed this teaching from an audio file recording of a Dhamma Teaching by Thanissaro Bhikkhu. Please click the player t0 listen as you scroll down to read. This is a supreme Dhamma teaching, and essential to finding the end of suffering and stress, and transmuting unhappiness into happiness in your mind and heart.
Start your meditation with thoughts of goodwill. Goodwill is a wish for happiness. And as we’ll see, the Buddha takes that wish really seriously. You want to be able to develop goodwill for all beings, starting with yourself and spreading out to others. Because you’re looking for happiness that lasts, happiness that’s solid. And that requires that your happiness not depend on harming anybody else.
Because other people want happiness too. And if your happiness harms them, they’re not going to stand for it. So we realize genuine happiness comes from within. Safe happiness comes from within. We take the qualities that we have inside and we develop them. And that way we’re not taking anything away from anyone else.
And we’re producing a happiness that really is genuine. A happiness that is harmless. And as the Buddha pointed out, true happiness is possible and happiness that doesn’t change on you. Which is why he has you take your desire for happiness seriously. Not that you should be grim about it, but simply realize that it’s something you have to think about and examine.
Sometimes we’re told that we have to accept the way reality is, that things in the world are inconstant, stressful, not self. That sets out the parameters for where we’re going to find happiness. So we have to content ourselves with what kind of happiness can be found within those parameters, within that framework. That means we have to lower our sights. They say that we have to be content with whatever pleasures we can find, knowing that they’ll leave us. And so squeezing a little bit of bittersweet pleasure out of them before they go.
But that’s not the Buddha’s approach at all. You look at his life. He left home in search of a happiness that didn’t change. As far as he was concerned, the only thing that would really be worthwhile searching for would be something that didn’t age, didn’t grow ill, didn’t die. Something that was not inconstant, not stressful. And something that didn’t require control at all. And after many years he found it. So he wasn’t the sort of person to lower his sights. He raised his sights, like where happiness is true.
And as he taught that framework of accepting reality as it is and then trying to find happiness within the constraints of that reality, he switched those two frameworks around. So the framework became the quest for happiness. Is there a true happiness? And if you’re finding happiness among things that are inconstant, stressful, and not-self, you’re looking in the wrong place. You have to tell yourself there must be something better. Now as we practice, we are making use of things that are not very constant.
We start out with our intentions, like when we’re meditating, you set up the intention to stay with your breath. Follow the breath coming in, follow the breath going out. And try to make the breath comfortable, because if you’re going to stay here in the present moment, the mind will be willing to stay only if it feels comfortable here. So experiment for a while to see what kind of breathing feels good. Long breathing, short breathing, fast, slow, heavy, light, deep or shallow. See what breathing feels good for you right now. If the mind wanders off, realize that you’ve wandered away from your original intention, so you bring it right back. If it wanders off again, you bring it back again.
You don’t give up. Each time you come back, try to reward yourself with a breath that feels especially good. Make it continually good all the way in, all the way out. We’re trying to develop two qualities here. One is concentration, the other is your discernment. Concentration comes when you find an object that feels good to stay with, and you can settle in. You can think of that sense of well-being that comes from a breath spreading throughout the body.
Say for instance you’re focused on the middle of the chest, and you’re able to breathe in a way that makes that area of the body feel good all the way in, all the way out. You don’t make the breath too long, too short. You don’t squeeze that part of the body. You allow it to feel full. Even as you breathe out, there can be a sense of fullness in there.
And then you allow that sense of fullness to spread through the body, down the nerves, down the back, down the legs, down the shoulders, the arms, out to the feet, out to the hands, up around in the head. Allow that sense of well-being to stay. That’s how you get the mind to settle down, in a good state of being centered or concentrated. And then comes discernment. You find as you meditate that different feelings will come up in the body, different feelings will come up in the mind. Some of them can be very pleasant. Focus on the pleasant ones, but realize that they are part of the path and not the goal. As for the goal, the Buddha said that discernment begins when you ask questions.
And the primary question is, what when I do it will lead to my long-term welfare and happiness? Notice, the Buddha has you start with that desire for true happiness, long-term happiness. And the discernment there comes from one, realizing that it’s going to have to depend on your actions. The word action here covers bodily actions, verbal actions, mental actions. So something you’re going to be able to find through your own efforts. And then in terms of the happiness you’re looking for, one, you want it to be long-term. You realize that long-term is possible, then it’s better than short-term. And anyone can find happiness and pleasure, but it’s the wise person who looks for pleasure that’s long-term.
And sometimes that’s going to require giving us the short-term pleasures. But if you’re really wise in discerning, you’ll see that it’s worth it. So that’s the framework. Your desire for happiness, you take it seriously, you realize that it will depend on your actions. And you’re not going to settle for short-term, you want something that lasts. And then you take those three characteristics, what the Buddha calls three perceptions, and then you apply them to whatever comes up. If something is inconstant, then you realize, okay, it’s not long-term. You’re going to need to look for something else. If it’s inconstant and stressful, it’s certainly not happiness. You have to look somewhere else.
And if it’s inconstant and stressful, it’s not worth laying claim to as yours. So that’s the test. Real happiness will be something that is constant, free from stress, and actually lies beyond any thoughts of self or not-self. Because it has to lie beyond clinging. So that’s what we’re looking for. Now in the meantime, though, it’s not like you throw away everything that’s inconstant. Because after all, the path that we’re practicing has its ups and downs. And there will be things that you have to hold on to that are not permanent yet. It’s part of the Buddha’s insight that it is possible to take a path that’s based on your intentions, learn how to make your intentions more and more solid. And that path would lead you to something that doesn’t have to depend on intentions at all. It’s like the road to the Grand Canyon.
The road to the Grand Canyon doesn’t look like the Grand Canyon. In fact, if you’re approaching the Grand Canyon from the south, all you see is just pretty flat territory with some scrubby trees. And the road itself doesn’t cause the Grand Canyon. But if you follow the road, it can take you to the Grand Canyon. And you arrive there. And it’s an immense space. Not at all like the road. So there are some things that are inconstant and stressful. The stress may be subtle, but it’s there. That we have to take as the path. Anything that’s off the path, that’s not related to virtue, concentration and discernment, you learn to let go. Again, it’s like traveling on that road.
If you find yourself loaded down with all kinds of weights that are totally useless, or it turns out that your car that you’re driving has a motor that can pull you back, you have to learn how to turn off that motor that pulls you back. Use only the motor that will take you where you want to go. That way you’ll be able to get there. So even though the path changes, it can take you to something that doesn’t change. As you develop your concentration, as you develop your discernment. So give it your full attention, what you’re doing right now. Because a lot of the discernment comes from watching yourself as you try to get the mind to settle down. All too often we just let the mind wander where it wants. And as a result we don’t really understand it. It’s when you try to channel it in a particular direction that you begin to understand how intentions form in the mind.
And how other intentions can arise to cut off your first intentions. And how you have to learn how to say no. And how to say no skillfully. In other words, by convincing yourself that those other intentions are really not worth following right now. This is how you learn, by getting the mind to settle down. And you’re taking your desire for happiness and you’re putting it first. After all, that’s what the Buddha did. And he found that by taking his desire for happiness seriously, that desire could take him where he wanted to go. To a place where he didn’t have to need any more desires after that. He found the ultimate happiness.
Something that wasn’t inconstant, wasn’t stressful. It was so good that you didn’t even have to hold on to it. That’s the path that he followed. And the path that he pointed out to everybody else is that this works. So take your desire for happiness seriously. And see what you can learn from the Buddha. And also what you can learn from trying to get the mind to settle down. Stay with one object. And see what you learn about the quality of your mind’s intentions. Both in seeing how they arise and how you may switch intentions and how you can get back to your original intention. You can develop a lot of discernment and wisdom as you master just this skill.
( Discovering How to Reverse Engineer Afflictive Emotions – Quantum Dhamma Diary #1)
Sharing Experiences, both those which i have mastered, (and those which i have not, in the hope that even if i cannot master the teaching, perhaps another listener can master it, even if i can’t)
Introspection as a Practitioner of Vipassana, and Ex Bhikkhu, who suffers with ADHD, and PTSD, and practices Vipassana Kammathana; The results from personal experience and study of not only the inner experience in Meditative Contemplation, but also to peruse the Chemical Molecular Formulas, which are sent into the Nervous System, and cause various ’emotional’ states, which we know as a formless, and think of as a spiritual experience, called ’emotion’. We see things wrongly because of false views and belief in a self that does not truly exist in the unchanging manner we imagine (Sakaaya Dhitti)
Picture; Little Prince by Anuk on deviant art. Source; http://deviantart.com/anuk/art/Le-Petit-Prince-740681883
But in fact, emotions, be they afflictive or pleasant, are not only temporary (Anijja), dis-satisfactory (Dhukkha), and not self (Anatta), as stated by the Lord Buddha, but are also natural physical reactions, due to chemicals released by the brain into the nervous system, based on what one is thinking.
solitude brings insight and self befriendment
What one is thinking is conditioned, and will cause the brain to send chemicals into the nervous system. One unconscious process we can notice consciously which reflects when we are feeling stressed, is the breath.
Controlling the breath, and noticing if it is agitated, or not, is a key to reverse-engineering the chemicals within the nervous system, which causes stress, and agitated breathing, to douse out, or to change the nature of those chemicals, and create a peaceful physical feeling, and hence, a peaceful mind and emotion.
The anger, stress, sadness, loneliness, and other afflictive emotions are not sinful. Sin is not the meaning of ‘Defilement’. Defilement is more like a stain that was conditioned as we grew up, and society conditions us, as do human cultural habits and traditions, and which can be ‘polished off’ leaving the consciousness void of impurity, and liberated from afflictive emotions (Dhukkha Vedhana).
Note; Just because I may be able to explain a technique, does not necessarily mean that i myself have mastered it in my own applied practice and manifested it into my life. Watch the Teachings, Not the Teacher.
The idea of the body being directly related with the overcoming of inner suffering may be strange to many Buddhists, but in fact, the sutras state more or less the following (taken from Wikipedia);
Vedanā is identified within the Buddhist teaching as follows:
One of the seven universal mental factors in the Theravāda Abhidharma.
One of the five universal mental factors in the Mahāyāna Abhidharma.
One of the twelve links of dependent origination (in both Theravāda and Mahāyāna traditions).
One of the five skandas (in both Theravāda and Mahāyāna traditions).
One of the objects of focus within the four foundations of mindfulness practice.
5 khandas
In the context of the twelve links, craving for and attachment to vedanā leads to suffering; reciprocally, concentrated awareness and clear comprehension of vedanā can lead to Enlightenment and the extinction of the causes of suffering.
It is easier for a camel to pass through the eye of a needle than a rich man to enter heaven – But a Mindful Person, who is diligent in his Practice, and learns to renounce Materiality, may attain the Path, Be He Rich or Poor.
Topic; “The GURU” (Fake and Real);
Osho Rajneesh Rolls Royce and Devotees
This time we put one of the richest Gurus in Modern History, Rajneesh; A Very clever conman – a very rich one…. with Mijja Dhitti (False Views)
Never heard a word of wisdom or Dhamma from his mouth. And he reiterates how luxury and wealth is his way to happiness. But if you examine the inner mind and heart, if you notice the presence of suffering within (comes and goes in greater and lesser levels),, and that most of the mental and emotional sufferings and dissatisfactions we all experience (even Kings and Queens, and Gurus like Rajneesh), come from attachment and clinging to material things, ideologies and religious beliefs, ethics, selfishness. Rajneesh Owns 93 Rolls Royces
Osho Rajneesh Fake Guru
If one examines within, one will see that however rich you are, it wont make you happy, because true happiness does not require riches or poverty.. it just requires right view, (Samma Dhitti), which this fellow (Rajneesh) doesnt have yet.
his fast breathing teaching is the same as the ajarn sak yant who know that this in combination with clash of sounds causes trance… its part of the brainwashing process and of spiritual domination of people. Any Ajarn tells you to breathe deep fast and strongly as you receive blessings is a conman.. refuse to do that real deep fast breathing….
Breath Should Be Natural. Mindful Observance of Breath is the Mission
That is not the way.. remain calm, breathe naturally, and focus on your mantra or point of meditative focus which works best (chant inwardly ‘Buddho’ or whatever you feel.. ‘jesus’ ‘allah’ ‘peace’ whatever you prefer.. but for gods sake dont do erratic fast breathing when being treated, tattooed or blessed or taught to meditate by such ‘Gurus’. The fact that Rajneesh was a Hypnotist before he left India is also something to consider about how he can influence the Views (Dhitti) of his audience..
Samma Dhitti (Right View)
“Beggars and Pooor People cannot come to me because they cannot understand him so its natural that he is the rich man’s Guru’.. well all the enlightened Buddhas were mendicant beggars, and all of them were without possessions, and taught the path to the end of suffering – This dude teaches how to be reborn as an animal, hungry ghost, or asura monster or hell being, but the Buddhas taught how to practice to be never reborn as any of those, and only be reborn as a Deva (angelic being), a Human, or to Reach Nibbana.
To intercede a little with my own ‘Views’ (Dhitti), i would say that i feel that the Tathagatha (Buddha as he referred to Himself), did not possess any views, or have a view, for he held that all views are ‘points of view’ or ‘personal’ and limited, subjective and not objective, and hence, false views (Mijja Dhitti). “Oh but that is a View in Itself”! I hear you Thinking; Well, one could say that the Only View which the Lord Buddha Had, was that all Views are Wrong Views. This is indeed part of having Right View (Samma Dhitti ).
Samma Dhitti is one of the eight factors of the Noble Eightfold Path Taught by Lord Buddha
090921 The Second Frame of Reference \ \ Thanissaro Bhikkhu \ \ Dhamma Talks
091015 The Third Frame of Reference \ \ Thanissaro Bhikkhu \ \ Dhamma Talks
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The Title Says it All
This guy taught to cling to sensual pleasures and advocated it. he did not see the truth that clinging and desire to impermanent things is the root of suffering and rebirth in realms of suffering, and illusion. He has 90 rolls royces, but he could sell them to educate the poor.. of course this is pointless to indicate, as everyone knows he was a con man
Sometimes people send me messages saying “Ajarn i want to make a donation to you” – No thanks i dont need them as i sell ebooks and amulets as my right profession, and use afilliate marketing (adsense and youtube earnings), to finance myself, and not take money from Looksit or subscribers or wellwishers or students… – True Guru only bestows knowledge wisdom and spirituality but does not allow an institution to arise around him…. Here is one of what most people think is a Guru …. the comments will show some other ‘Gurus’ who are about as rich and famous as Oprah Winfrey and live justr as luxuriously…..
This teaching below from Ajarn Amaro, is the real reason for not seeking sensual pleasures, and why Rajneesh has 90 Rolls Royces instead of Spiritual Enlightenment. Buddha was happy with nothing, but if Rajneesh was made to live under a tree in the mosquito ridden Jungle, he would soon break apart, proving his lack of self mastery, and love of the cause of rebirth (attachment to sensual pleasures)
I think that people like to hear what they prefer to believe…
If you tell people they will win the lottery within a month after a blessing, and the devotee adds extra donations to the box.. a month later he wonders where his win is…- its with the Ajarn who spent it already or put it on his bank.
Give your children your money, not your Guru.
Death May be the Greatest of all Human Blessings (Socrates) – Now is the Season of Giving, not Taking, for You cannot Take it With You, and You Cannot Give It to Somebody who you Know and Love and who will Need It, and Give it with Your Heart, when You Are Already Dead.
Facing Death can be considered our ultimate test we have to pass in Life.
The Buddha Asked Ananda ‘Tell me Ananda, how often do you think of death?’, to which Ananda answered ‘about 7 times a day Master’, to which the Buddha responded ‘Ananda, you are tooo careless. We need to think about Death, with every breath we take’
One inspiring teaching and incredibly well filmed video which affronts the tabu topic of facing one’s own eventual death and cessation, is this video of Pra Ajarn Tippakorn, made with the help of mdesignffm, which is translated into three languages already (Thai, English, German).
I wanted to share it because it can bring you more easily to addressing this, one of the main issues a true Buddhist Practitioner and Dhamma Warrior should face, and conquer the fear in his own heart. Understanding death, is not as hard as understanding life itself, so it shoulnd’t be such a difficult task to try to understand. What is harder, is accepting the fact of one’s own death, and this is of course one of the subtle causes of suffering we carry around with us throughout our daily lives. Mindfulness of Death may sound depressing, but it can make you live your life more wisely, and skilfully.
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