To: K-list
Recieved: 2004/01/15 00:11
Subject: [K-list] Applied and Sustained Concentration Leads to Ecstatic
From: Macdocaz1
On 2004/01/15 00:11, Macdocaz1 posted thus to the K-list:
How Applied and Sustained Concentration (Vitakka And Vicára) Leads to
Ecstatic Absorption (jhana/dhyana/kundalini)
There has been some question regarding whether spiritual absorption can be
accomplished via applied and sustained concentration or applied and sustained
thought. In the Pali canon two words Vitakka and Vicára are used to refer to a
method of access to spiritual absorption (jhana) via some willful direction of
one's awareness through a process of sustained application. Scholars believe
it is applied and sustained thought.
My argument is, how can applied and sustained thought lead to absorption?
That is what everyone has been doing all along, and it has not lead to anything
but a busy mind, unhappiness and strife (dukkha). Therefore I conclude
Vitakka and Vicára must mean applied and sustained concentration.
How is concentration is different from thought? I use concentration for the
reflections that are spoken of in the Sati (meditation) suttas, such as the
awareness of the body (inside and out), the senses, and the mental states and
mental objects. For me to explain concentration and how I use it is no small
conversation, because it requires explaining a number of things, therefore I am
afraid I will not be able to cover the whole subject in a single message.
First let me explain how I use the term 'concentration.' It is simply a
turning of the awareness to an object, say in this case the observation of the
breath. Coincident to this process is an effort to still the cognitive processes
of thinking, reasoning, memory and perception. In the process of engaging in
concentration, the awareness can wander to other objects, so there is an
effort to bring the awareness back to the object. Therefore this process is
consistent with an applied and sustained effort that the Pali terms 'Vitakka And
Vicára' imply. But, this is not a thought process for me. Thinking engages the
cognitive process listed above, whereas what I have described suspends them,
and seeks just awareness directed toward a single object.
Since I am intent on ecstatic absorption (jhana/dhyana), then I use the
objects of awareness [the breath, body (inside and out), the senses, and the mental
states and mental objects] as a "home base" as it is recommended in the three
Sati suttas. But, once charismatic manifestations (jhana-nimitta) arise, then
they become the new "objects" of concentration. By the time the charisms
(jhana-nimitta) have arisen, then the cognitive processes have fully subsided and
calm abiding is thus fully established. Therefore there is no reason to keep
directing and redirecting the awareness to the "object." It is as though the
awareness has fused with the object, which is now, as I have said, the
various charismatic manifestations or charisms (jhana-nimitta). It is at this time
that the first absorption (jhana/dhyana) naturally and inexorably leads to the
second absorption, but only if one is both sensitive to charisms
(jhana-nimitta), and is willing to let go of the object of concentration.
In the case of the various meditations on the breath, body (inside and out),
the senses, and the cognitive processes, they are just objects of meditation.
I only remain with them until charisms (jhana-nimitta) have arisen. Once
charisms have arisen, then the breath, body, senses and mind are no longer my
object of concentration. I am as the Buddha instructed, "sensitive to pleasure,"
a pleasure that is "not of the senses," which are these charisms. When that
pleasure arises, I ignore the sense objects that do not lead to the pleasure
of ecstatic absorption (jhana/dhyana), therefore I become "secluded" from the
objects of the senses.
Throughout the day I practice concentration as awareness of the breath, the
body (inside and out), the senses, and the mental states and mind objects. I
am always aware of relinquishing any grasping and aversion as they arise. I
endeavor to still the cognitive processes of thinking, reasoning, memory and
perception, thus maintaining calm abiding throughout the day. And, I am always
"sensitive to pleasure," a pleasure that is "not of the senses," which are the
charisms (jhana-nimitta).
I begin each day with a few hours of meditation. Every day I lead at least
one 1 hour public meditation, and I end each day with a couple more hours of
meditation. Every time I sit charisms (jhana-nimitta) arise and fill me
throughout the sit. And in this way charisms have not only become a regular feature
of my daily sitting practice regimen, but they have also become a regular
feature of my moment-to-moment mindfulness practice as well. Therefore my mind is
calm and tranquil throughout my sits, as well as throughout the day. And, I
have become saturated and suffused with charisms (jhana-nimitta) throughout my
sits as well as throughout the day.
This is how 30 years of daily meditation practice has led to ecstatic
absorption (jhana), and a saturation in charismatic manifestations (jhana-nimitta),
which have so flooded my awareness domain that the pains of aging, such as
arthritis, and tooth decay, are no longer with me. And, when I have illnesses,
such as the passing of kidney stones a few years ago, there is no pain, just
charisms (jhana-nimitta) have replaced all of the sensations. Thus I have become
saturated and suffused with a pleasure that is "not of the senses," charisms
(jhana-nimitta). This is how I have become established in the fourth
absorption (jhana/dhyana) as my base of awareness.
Please note:
I use jhana-nimitta (a Pali term) to mean the various charismatic
manifestations of ecstasy, or what the Buddha called "a pleasure that is not of the
senses." These are the same as the common term kundalini.
The Buddha's discourses on meditation and awareness training (Sati) are
described in these suttas (sutras):
Anapanasati Sutta (MN 118)
http://www.accesstoinsight.org/canon/sutta/majjhima/mn118.html
Maha-satipatthana Sutta (DN. 22)
http://www.accesstoinsight.org/canon/sutta/digha/dn22.html
Satipatthana Sutta (MN 10)
http://www.accesstoinsight.org/canon/sutta/majjhima/mn010.html
I have made modifications to the translation of the above suttas to
accommodate a more ecstatic absorption (jhana) appropriate rendering. If anyone is
interested in this version of the translation then they are on the Jhana Support
Group at this URL: http://groups.yahoo.com/group/Jhanas/files/
Thank-you for your kind interest,
Jeff Brooks
Jhana Support Group
A support group for ecstatic contemplatives
website http://groups.yahoo.com/group/Jhanas/
Subscribe: Jhanas-subscribeATyahoogroups.com
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