mmIntroduction
mmThe debate surrounding the effectiveness of
vipassana versus
samatha and
jhana in achieving
nibbana is ongoing. While both approaches aim to reach this ultimate goal, the discussion often seems more theoretical than experiential. Preconceived notions may be influencing this debate.
mmFor over four decades, I have dedicated myself to the practice of vipassana. This journey began as a way to gain a deeper understanding of myself and to find relief from mental confusion and suffering. Under the guidance of my teacher,
Ajahn Sumedho, and other teachers from the Thai
Theravada Forest tradition,
I immersed myself in this practice while living in a monastic community for ten years.
mmHad I possessed the level of understanding of these practices that I have now during my time in the monastic community, I might still be a
bhikkhu. However, inner struggles led me to leave this community, which ultimately provided me with more space and freedom from community pressures. Subsequently, I took on work as a taxi driver to cover expenses and also pursued training to become a yoga teacher.
Initially, I didn't anticipate much from the yoga course, knowing that true clarity stems from discernment rather than specific methods, poses, or ideologies. Nonetheless, I saw yoga as a beneficial physical support for meditation.
mmMy perspective shifted after reading Swami Satyananda's works, prompting me to seek further training at the
Bihar School of Yoga in India. The teachings of
hatha-yoga
by Swami Satyananda resonated deeply with me, introducing me to fundamental principles of Indian spirituality. I learned about the importance of balancing masculine
pingalanadi and feminine
idanadi energies to facilitate the experience of kundalini when the life force (shakti) moves in the middle path of
susuhmnanadi. These are also the basic principles of
Tantra, a spiritual path that perhaps goes further back than any still available recordings.
mmAt first, I found concepts such as nadis, kundalini, and Tantra to be confusing. However, Swami Satyananda's comparison of these principles to a modern understanding of the nervous system helped me to integrate them into my meditation practice.
Understanding pingalanadi as sympathetic extraversion and idanadi as parasympathetic introversion allowed me to observe patterns
of extraversion and introversion within the five hindances
(panca nivarani) of vipassana meditation. Through this exploration, I came to realise that the introversion of sloth and torpor
(thina-middha) could lead naturally to absorption and jhana. This newfound understanding paved the way for regular experiences of jhana in my practice.
mmIn the following sections, I will delve deeper into my experiences and highlight specific sources that have been instrumental in my journey. Some of these sources may not be widely known but have proven invaluable when needed.
mmThanks to my connections with English-speaking friends interested in dhamma and Buddhism, I have decided to share my insights in English rather than in my native language, German. With the help of AI, I can do so. I acknowledge shortcomings in my writing and apologise for any errors that may arise.
mmTo experience jhana, certain preparatory steps must be taken
mmI think that several preliminary measures are not only beneficial but also essential. Specifically, engaging in vipassana meditation can help us overcome the confusion stemming from greed, hatred, and delusion. This is a crucial stage in attaining a naturally tranquil mind, which can act as a basis for transitioning into absorption without relying on special techniques.
mmPart of the vipassana practice involves cultivating the ten paramitas, leading to a more receptive mind and a spontaneous sense of joy. Without wanting to brag, I assisted my mother with tasks she could not handle during her final years. It was during this period, while on a retreat, that I first encountered jhana. The feeling of joy, compassion, and love I experienced upon arriving at
Amaravati before the retreat started was due to knowing I had been able to assist my mother. With this mindset, I entered into the ten days of silence.
I believe such mental qualities are extremely beneficial in liberating the mind from negative thought patterns. Similar sentiments can be found in
Ajahn Sucitto's booklet 'Samadhi is Pure Enjoyment'.
mmAn individual aspiring to achieve mental absorption should adhere to certain restraints. Observing the eight precepts for at least a week before commencing the practice is advisable to let go of strong defilements.
mmWhile some teachers may not advocate refraining from reading books on Dhamma, I engage in this practice throughout the entire retreat. I find it aids in developing mindfulness, with my main focus being on observing my mind.
This cultivation of mindfulness is what I consider the primary tool for achieving absorption. In the
'Anupada Sutta', the Buddha instructed Venerable Sariputta to elucidate to the assembly about the experience of jhana. Venerable Sariputta was particularly adept in this area and described how he disengaged his mind from attaching to any qualities through mindfulness.
mmTo detach our mind from clinging to objects, we can practice mindfulness in any situation, even outside formal meditation sessions. It has been noted that individuals on retreats often turn to reading as a form of sensory stimulation. Letting go of the usual sensory inputs we encounter in our daily lives is not an easy task. However, opportunities like retreats can be utilised to become more mindful of all distractions that may attract our senses, be it landscapes, plants or flowers, sunsets, images, an unnecessary cup of tea, excessive sleep, reading, or anything else that may divert our attention.
mmAnother aspect worth considering is food consumption. It is advisable to consume only what is necessary and opt for light and freshly prepared meals, as heavy meals can induce sluggishness in the mind. For example, although porridge may be enjoyable, it tends to have a dulling effect when meditating. This may not be a favourable option for everyone.
mmWhen it comes to sleep, it is best to rest when feeling physically or mentally fatigued rather than pushing through with sheer willpower. It is important to differentiate between physical and mental exhaustion as well as laziness, lethargy, and boredom. Lack of sensory stimulation can often lead to laziness and lethargy but paradoxically this state can pave the way for the mind to enter into absorption. Further discussion on this topic will follow later on.
mmOn the connection between Yoga and Buddhist Meditation
mmThe practice of yoga in the Western world may differ from Buddhist meditation, but upon meeting Swamis from India, it became clear to me that they share many similarities.
It's as if they are spiritual siblings, as both involve introspection and meditation to attain spiritual enlightenment. This sets them apart from other spiritual philosophies.
mmIn Buddhism, there is vipassana meditation, while yoga includes the practice of
pratyahara, known as 'sense withdrawal'. According to
Swami Niranjanananda, pratyahara consists of three steps:
first, understanding how our senses interact with objects; second, recognizing how our minds are affected by sensory input; and third, acknowledging ourselves as the observer or
drishta. This closely resembles vipassana meditation.
Despite offering different techniques, both practices complement each other in helping us comprehend the workings of the mind.
mmA significant remark made by the same Swami about the opening verse in the
'Yoga Sutras of Patanjali' had a profound impact on me. In this verse, yoga is described as 'Yogaschitta vritti nirodhah', indicating that yoga involves putting an end to mental circuits.
This insight was shared by Swami Niranjanananda during a Saturday morning
darshan
at the ashram, focusing on the concept of
vritti. He explained how our actions create impressions in the mind as memories, leading us to be attracted to similar objects in the future.
Engaging with these objects forms new impressions, perpetuating a cycle that can be observed particularly in cases of addiction.
Swamiji
further clarified how yoga guides us out of these cycles when we recognize our attraction towards an object – a feeling that is urging us – enabling us to choose whether to pursue or renounce it.
Reflecting on this explanation, I couldn't help but draw parallels with the Buddhist teaching of
paticcasamuppada
as defined by
Tan Ajahn Buddhadasa. These experiences made me realise that yoga offers more than just physical well-being through practices like asana and pranayama.
mmThrough my exploration of Buddhist meditation and yoga practices, I have gained a deeper understanding of the inner workings of my mind and body. By listening inwardly and observing the flow of
prana through the
chakras along my spine, as well as being attuned to the sound of silence,
I have developed a heightened awareness that has allowed me to naturally enter deeper states of absorption known as jhana.
mmAs I delved further into spiritual texts by Swami Satyananda and later by
Paramahansa Yogananda, particularly in his interpretations of the 'Bhagavadgita' and 'The Second Coming of Christ', I began to see similarities between their practices of
kriya-yoga and my own meditative experiences. While I may not adhere strictly to traditional kriya yoga postures or breathing techniques, I acknowledge that my focus on inner awareness closely aligns with its principles.
mmThe process results in gradual transformations
mmI have faced situations where I have received assistance at just the right time. How this happens, however, still puzzles me. Instead of dwelling on theories or assumptions, I prefer to accept them as they are.
mmAbsorption appears to be a natural inclination for the mind which can be observed with sense objects like mobile phones, movies, books, food, sex, drugs, and more. But this absorption is typically rooted in attachment to these objects. By releasing attachment and being mindful of external objects or mental contents, the mind naturally immerses itself in its intrinsic nature.
mmWhen it comes to meditative absorption, I have always been intrigued by it since the beginning of my practice, and I believe many practitioners share this curiosity. Yet, in the monastic tradition of
Tan Ajahn Chah where I lived, discussions on absorption and jhana were not part of the training or teachings.
I remember it might have been on the last of Luang Por Sumedho's retreats at Amaravati retreat centre, towards the end of the retreat, I unexpectedly experienced jhana. It was a spontaneous occurrence, and I attribute it partly to becoming more attuned to how the sound of silence can influence the mind.
Luang Por Sumedho often teaches about the sound of silence, and when not clung to, it can lead to a deeply pleasant experience – the sound fluctuates, affecting not just the mind but one's entire being.
mmParamahansa Yogananda's perspective on the Sound of Silence (unstruck Sound)
mmExploring 'The Second Coming of Christ' by Paramahansa Yogananda, I came across his profound insights into the sound of silence. His words resonated with my own experiences, helping me embrace and delve into the transformative power of this sound. In yoga, it is known as
Nadabrahma or
Aum.
Yoganandaji compared this cosmic vibration to the Virgin Mary in Christian symbolism. To truly understand this concept, we must look at Christ's life through Yoganandaji’s perspective, deeply rooted in Indian spirituality
and teachings from his guru Sri Yukteswar Giri, who had a keen interest in the Bible. Yoga philosophy, particularly Samkhya philosophy in India, focuses on uniting the feminine 'Prakriti' with the masculine 'Purusha'. According to Yoganandaji, the cosmic vibration 'Aum' symbolises Prakriti in her purest form – depicted as a virgin – capable of awakening Purusha from worldly illusions when used in meditation. This liberation guides Purusha towards inner awakening, known as Christ consciousness or Buddha within. Although I only had a brief introduction to kriya yoga practised by Yoganandaji, it is clear that this cosmic sound plays a significant role in his teachings. Reading 'The Second Coming of Christ' clarified doubts I had about how Christianity was presented during my youth and highlighted the profound impact that the sound of silence can have on opening one's heart and mind for spiritual growth.
mmThe experience I had on this retreat left me feeling enthusiastic, but I opted to keep it to myself as it was not part of the teachings and there was no encouragement to discuss it. In the years that followed, I attended numerous retreats at Amaravati with different teachers and noticed that while some provided a lot of detailed guidance, others focused more on silent meditation sessions. For beginners in meditation, receiving instructions may be beneficial initially, but my discovery of the potential for samatha sparked a strong interest in further exploring this practice. Realising that solitude suited my evolving interests better than external distractions, I began spending more time meditating alone in my room without being missed by others. Over time, I gained greater clarity about the changing emotional states experienced during retreats. Initially feeling fatigued as past tensions were released, the mind gradually became clearer and more alert after a few days, leading to a desire for sensory stimulation. Any unresolved issues would emerge during this process and require patience to address before letting go. The senses along with thoughts would once again be drawn towards external stimuli; however, learning how to transcend these distractions allowed my mind to move away from the outer periphery into deeper states. As boredom or drowsiness sets in from the lack of sensual stimulation, restlessness and doubts about the practice could easily follow. However, with perseverance and careful observation, these feelings will eventually dissipate. The mind progressed further and a pulsating sensation at the base of the spine indicated awakening kundalini energy which prompted upward movement of consciousness leading gradually into absorption within jhana states.
Each retreat offered unique opportunities, with insights gained from shaping the way future challenges were approached more smoothly.
mmTeachings by Swami Satyananda, primarily from 'A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya', supported me to explore these rather unfamiliar practices. It was during this time that I discovered the connection between sleepiness and profound meditative states like samadhi through close observation and mindfulness.
This coincided with a special celebration marking 30 years of Amaravati Buddhist monastery and Luang Por Sumedho's birthday. Valuable books were gifted by him, including a five-volume collection of his teachings and also a book by Ajahn Paññāvado. In this book titled 'Uncommon Wisdom', I encountered enlightening passages that resonated with my own experiences regarding sleep and samadhi. These insights were particularly meaningful to me as I had never come across similar teachings before.
mmAjahn Paññāvado's insight on sleep and samadhi
mm(From ‘Uncommon Wisdom’ page 136).
mm"When we stop the restlessness of the mind and keep it still, it will either go into sleep or into samadhi. If we prevent it from going to sleep, it will then drop into samadhi. It’s natural. It’s not something strange.
Were it something strange, the Buddha would not have taught it. In fact, samadhi is inherent to the mind. If we learn to stay clear of kilesas with the thoughts and restlessness they bring up, samadhi will happen of its own accord."
mmUpon reading this, I found myself setting the book down and pacing back and forth, thinking to myself: "Yes, that's exactly it." Such moments are crucial for me, as they allow me to compare my spiritual journey with those of more seasoned practitioners, assuring me that I am on the right track. While Ajahn Paññāvado did not explicitly mention kundalini, he did emphasize that samadhi is a natural and inherent state of mind, arising spontaneously. In kriya-yoga, this phenomenon is known as the awakening of kundalini.
Although I may be mistaken in my understanding or drawing on teachings, mentions of kundalini are seldom heard from Kruba-Ajahns, whom I have encountered. Similarly, the connection between sleep and samadhi is not often discussed.
mmThis insight followed some personal experiences that left me uncertain about whom to share them with, as they were somewhat unconventional within my Buddhist community. However, as Ajahn Paññāvado's teachings deeply resonated with me, another revelation came later regarding kundalini, chakras, and jhana with a different Kruba-Ajahn from Thailand.
mmExploring Kundalini and Sexuality
mmThe following anecdote is dedicated to those following the path of Brahmacharya.
It began in the small woods of Amaravati during my walking meditation practice.
This form of meditation allowed me to attain a deep state of focus similar to sitting meditation. Lately, I had been experiencing inner visions of
Tan Ajahn Mun during these moments, which filled me with devotion but also triggered unsettling fantasies. I recalled readings about the potential dangers of kundalini energy moving into pingalanadi instead of susuhmnanadi, leading to mental instability. Sensing my mind veering towards this path, I consciously blocked the image of Tan Ajahn Mun, resulting in a tense feeling in my solar plexus. To alleviate this unease, I decided to relax over the days following, spending most of my time in solitude. After a couple of days, the tension had mostly dissipated, yet I still felt fatigued during morning meditation and ended up lying down again. Upon waking, I felt a profound shift – relaxed, joyful, and blissful. It resembled a sexual experience without any physical aspect; purely a psychological sensation.
Memories from my time as a bhikkhu resurfaced, where I misconstrued similar experiences as lustful indulgence.
mmI came to realize that these experiences, devoid of fantasy or asava, were natural and pure from kilesa. It made me contemplate the significance of relaxation – not merely giving in to desires but achieving true relaxation by releasing inner tension. Celibacy and sexuality emerged as intricate topics often misunderstood by society. I understood that our sexual encounters have deep roots in psychological and spiritual realms, with the physical aspect being just one facet. Much more could be said on this topic.
mmReflecting on Swami Satyananda's teachings on Tantra as a spiritual path with a unique understanding of sexuality, I pondered on how human confusion about sex stems from our complex sixth sense and highly evolved brain influencing our sexual behaviours significantly. Sexual energy forms a universal connection between spirit and matter, impacting all living beings on Earth in mysterious ways. This connection is fundamental to life's essence and beauty, drawing us towards enlightenment through love, compassion, and wisdom - powerful catalysts for unlocking our higher potential without engaging in sexual activities.
This transcendent state, known as kundalini in Tantra or paradise according to Yoganandaji's interpretation of the Bible, holds great importance in Indian spirituality with symbols like Shiva-lingam representing the unity between spirit
(lingam) and matter
(yoni). While these symbols may seem peculiar from a rational viewpoint, they hold profound meaning when viewed through the lens of Indian spirituality.
mmConcerns
mmAs I type out these reflections, I am contemplating whether or not to post them on the internet. Will they resonate with others? What drives me to do so? Could I end up feeling embarrassed? These uncertainties linger without clear answers. Perhaps my desire to become a meditation teacher, a dream left unfulfilled, fuels my motivation. Teaching meditation alongside yoga in the past, though well-received, did not provide the encouragement I sought; it was quite the opposite.
mmLuang Por Sumedho rarely delves into jhana or kundalini. Instead, he imparts teachings on the significance of trusting mindfulness and resisting the illusions of the conditioned world. He often points us towards Dhamma as the timeless universal consciousness free from suffering. These reminders have been invaluable in guiding me through mental confusion.
mmThe key to liberation lies in recognising the difference between awareness of conditions and the conditions themselves. As Tan Ajahn Chah famously stated, "When you see the dhamma - you will see the Buddha." This profound insight is crucial for overcoming the root cause of suffering.
mmDespite any lingering doubts, sharing these reflections through writing and connecting with fellow travellers on this spiritual path feels like the right thing to do.
mmIncreasing confidence
mmThroughout the years, I have participated in numerous retreats at Amaravati where, alongside meditation, I also instructed yoga. I discovered this to be a rewarding experience as it enabled me to aid others in achieving relaxation.
Many of the practices from the Bihar School of Yoga focus on relaxation techniques. By engaging in various asanas that target different body parts, underlying physical tensions are released. Furthermore, yoga-nidra assists in mental relaxation. It was through these yoga practices that I developed a deeper appreciation for the significance of relaxation, leading to increased happiness.
mmIt is important to realise that achieving states of samadhi and jhana in meditation requires mental discipline. While it may eventually become effortless through regular practice and even manifest outside of meditation, it is crucial to acknowledge that this level of attainment is not guaranteed in every meditation session. As Ajahn Paññāvado mentioned, samadhi is a natural aspect of the mind. External disturbances are what obstruct the attainment of samadhi. The mind must be free of kilesas and restlessness, and then drowsiness may arise, but by not giving in to it, the mind can enter samadhi. Overcoming mental restlessness can be difficult, particularly when preoccupied with tasks or unresolved issues. Nevertheless, through mindfulness practice, we can prevent our thoughts from fixating on these matters, thereby reducing restlessness and allowing relaxation to naturally set in. By understanding the impact of sleep on our minds, we can achieve a state of absorption.
mmBy observing these patterns over time, entering states of samadhi and jhana became easier. The teachings provided by some Ajahns were very helpful. Significantly, was attending retreats led by Ajahn Amaro. Similar to retreats with Luang Por Sumedho, there are ample opportunities for silent meditation. Ajahn Amaro's guidance often correlates directly with inner experiences and can serve as a roadmap for eliminating subtle kilesas. For instance, he may discuss the mind's inclination to identify with the deep-rooted sense of ‘I am doing this, I am sitting in meditation,' and so forth. By following such instructions, the mind can effortlessly enter silence and perceive its inherent sound, the Nadabrahma, progressing further into the first jhana and beyond.
mmFor a few years, I struggled to articulate my spiritual experiences to others. Each attempt left me uncertain about how to convey them effectively. However, my spiritual practice evolved into a blend of Buddhism, Yoga, and Tantra, making it challenging to classify or explain. I began feeling a growing urge to share my experiences with someone well-versed in this domain. I didn't seek more books or information but rather sought a connection with someone who could comprehend my experiences at a profound level. Fortunately, I came across an online illustration linking chakras to different jhanas. Although initially disinterested in reading the related book, after some difficulties I had, I decided to give it a chance.
It was while attending a meditation retreat in Germany that I decided to explore the state of jhana more intensely. Rather than engaging in walking meditation one morning, I chose to sit for an extended time. Drawing from prior experience, my mind easily entered a profound state of absorption. Uncertain about the specific jhana level reached – as I hadn't studied them – when lunchtime arrived, I concluded the sitting feeling radiant, loving, joyful, and acutely aware. Despite wanting to share this experience with fellow retreatants, I refrained from direct discussion. It was a compassionate and tender state of mind distinct from my usual thoughts about others. While unsure if others benefitted from it, I felt like I was floating.
Following lunch, unable to relax in my room – an unfamiliar experience causing anxiety – I decided to forego formal meditation and take a lengthy walk in the nearby woods instead. This change proved beneficial as I realised my struggle stemmed from clinging to a pleasant mental state. The urge to share my experience with someone possessing deeper knowledge intensified;
however, I was unsure of whom to approach since my sangha didn't address this matter directly. During that period, what connected best with my personal experiences was the book that illustrated how chakras and jhanas related. This was 'Vimuttidhamma: From Chakra to Dhammachakra' written by Phra Ajahn Nawee Piyadassi. Reading it felt like a profound discovery, much like when I came across Ajahn Paññāvado's insights on sleep and samadhi. Although not contemplating a retreat initially, upon finding one online I swiftly booked a retreat at Wat Tam Doi Tone near Chiang Mai in Thailand.
mmEncounter with Tan Ajahn Piyadassi
mmMy initial meeting with Tan Ajahn Piyadassi happened on the day I arrived, after the evening meditation. Due to knee trouble, I was seated on a chair at the back of the dimly-lit sala. Most people had already departed, and as Tan Ajahn Piyadassi made his way to leave, he exchanged a few words with me as he knew some English. I briefly recounted my experiences and reasons for being there, to which he responded, that this was his concern. This eased my mind, knowing I had someone to communicate openly with.
mmDays at the monastery were pleasant, with nature post-monsoon season looking beautiful. Nights were tough due to jet lag, and feeling claustrophobic in my room. Restricted to monastery walls, walks outside for some solitudes were discouraged. Despite hearing elephants trumpet nearby, we couldn't visit them.
Most spoke Thai, leaving Tan Ajahn Piyadassi occupied often with them. Only four of us had English interviews, with someone translating for us. We had only three interviews, but it clarified all my questions, and I felt supported by Tan Ajahn Piyadassi's explanations. Conversations felt natural, allowing me to discuss my practice freely. It felt like dropping a burden because I could talk freely about samadhi, jhana, and kundalini.
He advised me to do 'homework' and focus on my breath until the breathing faded completely. Afterwards, when thinking about a complete fading of breathing it made me feel doubtful and anxious. However, I did it and began to understand the practice of anapanasati from a different perspective. Previously, I had tended to avoid this practice as I perceived it as a tool for meditation, aiding in the development of concentration through sustained focus. However, I experienced the sound of silence as pleasantly affecting my whole being. Then, I began to understand that the practice of anapanasati was fulfilling the same purpose. The Buddha didn't advise fixing the mind to the breath, but as we can find in the Anapanasati Sutta, the text says that a bhikkhu knows when his breath is long, short, or so forth. The practice means observing the rhythm of the breath and letting the whole body experience the breathing. We can then observe the changing rhythm of breathing and how the quality of mind and breathing are deeply connected. When breathing shortens, the mind is calmer and moves towards the experience of one-pointedness. The same thing happens when experiencing samadhi and wanting to move back into the ordinary mind. We just have to breathe normally again, or even take a few deep breaths, and we are out of samadhi. The setback I faced during the retreat in Germany was due to my attachment to a mental state that involved me sticking to shallow breathing.
Since then, the sound of silence has been a background or a wholesome frame for the mind to experience silence, and anapanasati is helpful as a tool to deepen samadhi. Following his advice anapanasati was no longer about fixing the mind but observing the breath's flow throughout the body.
During the final interview, I discussed my detached approach to anapanasati for enhancing samadhi but admitted that I had not yet experienced complete breath fading. I also mentioned feeling a bit uneasy about the idea of breathing completely fading away. His answer not only addressed my concerns but also showcased his profound insight. He inquired whether I had doubts or felt anxious during my practice. This phenomenon did not occur, suggesting that interrogating thoughts were common in the mundane mind but ceased during the first two jhanas. In my actual practice, I do not experience anxiety; instead, I feel a sense of interest and curiosity towards the experience.
mmAjahn Amaro discusses enlightened beings
mmA couple of weeks later, still in Thailand, I had the chance to join a retreat with Ajahn Amaro at Sasipawan Wisdom Centre, situated south of Nakhon Ratchasima. Our acquaintance spans more than four decades, and in my early days as a monk, I resided with him in a small monastery and community in the North of England. Despite being younger, Ajahn Amaro exudes the aura of a wise and reliable elder brother to me. This is a novel sensation for me in this lifetime. Sharing my meditation insights with him proves to be enriching.
He doesn't claim to grasp everything but may address a topic by saying, "I haven't encountered it, but..." and then delves into it in intriguing ways. Throughout the retreat, he touched upon the concept of an arahant several times, particularly emphasising the absence of self in the mind of an arahant, where there would be no residual karma. This brought to mind a previous conversation where he likened being with Tan Ajahn Chah to feeling as though there was nobody there - no one was 'home'. I came to realise that my encounter with Tan Ajahn Piyadassi was akin; he was genuine, lucid, and compassionate, surpassing my initial assumptions. Encountering individuals like them is truly rare.
mmA conclusion
mmIn my experience, vipassana meditation has been a transformative practice that sheds light on the transient nature of things. It has shown me the constant cycle of creation and dissolution, with one exception, the observing itself. Our actions are often driven by the pursuit of joy, the avoidance of pain, and the fear of death. But through mindfulness, we can understand that suffering and death arise from our attachment to things that are bound to decay. I believe that the true meaning of life lies in learning to release what causes suffering and death. Vipassana meditation helps in this process of letting go, leading us towards greater happiness.
True happiness is discovered in a mind free from attachments. By practising mindfulness and overcoming obstacles, we can reach a state of deep concentration known as samadhi. The Anupada-Sutta demonstrates how Venerable Sariputta enhanced his samadhi by observing the characteristics of the mind in jhana without getting attached to them.
Anupada Sutta
mm(From part: 'Dhamma in the first Jhana' and the first sentence of 'Dhamma in the second Jhana'. Translation: Thanissaro Bhikkhu).
mm"There was the case where Sariputta – quite secluded from sensuality, secluded from unskilful qualities – entered & remained in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Whatever qualities there are in the first jhana – directed thought, evaluation, rapture, pleasure, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, and attention – he ferreted them out one after another. Known to him they arose, known to him they remained, known to him they subsided. He discerned, ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ He remained unattracted and unrepelled with regard to those qualities, independent, detached, released, dissociated, with an awareness rid of barriers. He discerned that ‘There is a further escape,’ and pursuing it, there really was for him.
Furthermore, with the stilling of directed thoughts & evaluations, Sariputta entered & remained in the second jhana . . . ”
mmThe debate about whether vipassana versus samatha and jhana are more effective in practice is not important to me. In my own experience, I see samatha and jhana as natural outcomes of vipassana meditation, flowing seamlessly from one to the other. It remains a mystery why some individuals easily enter jhana states while others do not. According to ancient texts, Buddha was able to understand such reasons. There are stories of young boys in Thailand effortlessly entering jhana states when they start meditating in a monastery. However, this does not guarantee their comprehension of the root of suffering. Some people dedicate themselves to vipassana meditation for a long time without experiencing jhana easily, yet they may still gain profound wisdom from their practice. The specific type of meditation does not have to be vipassana specifically, as long as it leads to the same outcome – distinguishing between the impermanent and the permanent, and realizing that we can transcend the impermanent through an understanding of suffering.
mmThe Buddha described nibbana as the ultimate happiness free from sorrow. Freedom and peace bring true happiness. Experiencing jhana is a very pleasant experience, as the mundane and proliferating mind subdues and the sense of self hardly can find footing. Understanding the mental qualities of jhana can act as a guiding light, similar to feeling comfortable in a place we love. Due to our attachment to certain things, we tend to be drawn towards burdensome places; however, once we find a place where we feel at ease, our behaviour gradually changes. This kind of transformation is also a result of vipassana meditation. In my experience, the practice of vipassana meditation and the attainment of jhana are closely connected. This is evident in the Anupada Sutta, where Sariputta achieved jhana by mindfully observing and examining without attachment, allowing him to move seamlessly from one jhana to the next. Sariputta's practice involved both vipassana and entering into jhana states.
mmA natural sense of detachment and world-weariness can be beneficial, allowing the mind to settle into silence effortlessly. When our mind is occupied with various tasks, finding inner peace becomes challenging.
Understanding the essence of mindfulness is crucial, and this understanding can be developed through vipassana meditation. It is important to practice mindfulness diligently, or else the results will be limited. Mindfulness is a key tool for success in both vipassana meditation and samatha and jhana meditation. Mindfulness transcends change; it is constant and always present. There is no need to search for it as it is ever-present. Mindfulness has the power to transcend any situation, sometimes seeming almost miraculous.
mmThrough mindfulness, we can delve into the root of our thoughts, leading to an awareness of the chakras. By exploring the sensations behind our thoughts, we can observe the ajna chakra. Instead of being consumed by anger, focusing on the actual feeling allows us to address the manipura chakra and witness a transformation. Patience may be necessary at times. This applies to dealing with sleep and emotions like lust, jealousy, greed and more. All mental states can be examined through the lens of the chakras. Rather than getting lost in fantasies, we can pinpoint where these emotions manifest in the body and use this to observe the chakras.
mmWhen our mind starts creating stories, redirecting our focus to actual sensations enables us to explore the chakras and even kundalini energy. When the lower chakras are calm, our mind rises to higher levels, leading to experiences of jhana. However, the mind needs to be free from kilesas; otherwise, patience is required until kilesas are pacified and purified. This process may take time, even days.
mmThe Mind moves from the Head into the Heart
mm(Described by Tan Ajahn Piyadassi in his book 'Vimuttidhamma', Chapter VIII, Section One: Contemplation of the body, p 201).
mm"Ajna. The mind moves from the pineal to ajna between the eyebrows. Maintain equanimity and anchor it deep down into the breath, which becomes more and more refined.
Heart. The mind moves from ajna to the centre of the heart. Thoughts and breath become more and more weakened, and softer. The mind seems to be drawn into the centre point of the heart. The feeling of peace and firmness of mind is so strong and powerful that it conducts, draws and fixes the mind to become one and the same with the centre point of the heart. The horizon of darkness gradually draws back and the ray of light becomes brighter and brighter."
mmThis text delves into the practice of anapanasati, a key aspect of Tan Ajahn Piyadassi's teachings. Similarly, the sound of silence can profoundly impact the mind. When mindfulness observes the thinking process, the sound of silence can suddenly take precedence, shifting the focus from the head to the heart. This transition brings about peace and stability within the mind. However, one must be vigilant against drowsiness that may arise, requiring strong mindfulness to prevent succumbing to sleep.
If the head is bending forward then gently without effort move it up again. It is essential to not suppress sleepiness but instead observe its origin within the body or chakras. By carefully observing, it becomes evident that one-pointedness emerges in the lower chakra located in the pelvic region, rather than in the solar plexus or heart region. By attentively following this process, the awakening of kundalini in susuhmnanadi and its ascension through higher chakras will be experienced, leading to heightened levels of jhana and an increased sense of peace and stability in the mind.
For detailed insights, the book 'Vimuttidhamma' provides thorough descriptions.
mmParamahansa Yogananda's books, especially 'The Bhagavad Gita' (God Talks with Arjuna), explain the different chakras and the impact the sound of silence has on the mind.
'The Second Coming of Christ' (The Resurrection of the Christ Within You) offers additional perspectives for those with a Christian background. Yoganandaji's writings resonate with many individuals today who seek spiritual experiences through Eastern meditation practices.
mmYoganandaji's writing on the significance of Christ has given me a more profound insight into the religion I grew up with. Here are some personal reflections regarding 'The Second Coming of Christ' briefly discussed.
mm"In the beginning was the word, and the word was with God, and the word was God – the word is Nadabrahma, the sound of silence."
mm"The purest form of Prakriti is Nadabrahma, which, when heard, brings about a deep sense of self-awareness. Prakriti embodies femininity and Nadabrahma in its purest form is compared to the Virgin Mary, the mother of Christ. Christ symbolises the enlightened state of Jesus and represents inner awakening as a pathway to realising God. Through Prakriti as Nadabrahma compared to virgin Maria emerges Christ consciousness."
mm"Paradise symbolises enlightenment, but it is accompanied by the strong counterpart of temptation. Temptation is strongly experienced as an emotion, a concept reflected in the story of Eve in Genesis. Adam, on the other hand, symbolises our rational mind and our ability to discern how to deal with temptations. He can either choose to resist temptation or give in to it. Giving in means enjoying the forbidden fruits from the tree in the middle of the garden. However, paradise will be lost, and we are left to face the sorrows and pains of worldly existence."
In paticcasamuppada, attachment to feeling determines whether we succumb to suffering or embrace the joy of a liberated heart. Similarly, in yoga, 'Yogaschitta vritti nirodhah' teaches us how to break free from harmful habitual circular patterns.
Blessings
Residing in a nation devoid of conflict and having the freedom to follow any faith or belief without apprehension is truly a blessing.
Being raised by loving parents who are devoted to the welfare of their children is indeed a blessing.
Encountering insightful mentors who lead us away from suffering and have an understanding of the Unconditioned is a blessing.
Having companions who gravitate towards the wholesome and release the unwholesome is a blessing.
Having the time and space to reflect on personal challenges and life as a whole is a blessing.
Vipassana is inside meditation.
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Samatha is tranquillity meditation.
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Jhana is a state of mental absorption.
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Nibbana represents a state of peace.
It can be attained by completely releasing all forms of mental attachment.
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Ajahn Sumedho is an American bhikkhu and was the first Western disciple of Tan Ajahn Chah.
He founded Theravada monasteries in the Western world and has numerous followers worldwide.
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Theravada is the 'School of the Elders', a Buddhist school mostly in South East Asian countries.
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Bhikkhu is from Pali and means mendicant or begging monk and goes back to the time of the Buddha.
It is still practised particularly in the Theravada tradition in Asia and Western monasteries as well.
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Swami Satyananda Saraswati was a disciple of Swami Sivananda Saraswati and was the founder of the Bihar School of Yoga.
He had a large following of disciples and founded yoga ashrams in the Western world too.
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Bihar School of Yoga is located in North India and was founded in 1963 by Swami Satyananda Saraswati.
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Hatha-Yoga is a school of Yoga with the aim to balance and neutralise the two elements 'ha' male and 'tha' female.
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Pingalanadi is from Sanskrit and refers to the right side of the body or the left side of the brain hemisphere.
According to Swami Satyananda, it corresponds to the male, yang, sun or sympathetic nervous system.
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Idanadi is from Sanskrit and refers to the left side of the body or the right side of the brain hemisphere.
According to Swami Satyananda, it corresponds to the female, yin, moon or parasympathetic nervous system.
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Kundalini is the life force of shakti when circulating in susuhmnanadi.
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Shakti is the life force or fundamental cosmic energy.
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Susuhmnanadi is from Sanskrit and refers to the middle canal.It is located in the region of the spine and the brain similar to the central nervous system.
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Tantra according to Sri Swami Satyananda is a very old spiritual system going further back than known recordings.
The concept of hatha-yoga with pingalanadi, idanadi, susuhmnanadi, shakti and kundalini seems to derive out of Tantra.
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Panca nivarani are the five hindrances preventing a peaceful mind.
They consist of sense-desire, ill will, sloth and torpor, restlessness and doubts.
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Thina-middha is the fourth hindrance of sloth and torpor.
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Paramita is from Pali and its meaning is the perfections of character: generosity, virtue, renunciation, discernment, energy, patience, truthfulness, determination, goodwill, equanimity.
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Amaravati is a Buddhist centre and monastery in Hertfordshire in the North of London.
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Ajahn Sucitto is an English bhikkhu.
He is the author of many books and was abbot of Chithurst Buddhist Monastery in West Sussex, England where he lives now in retirement.
The booklet 'Samadhi is Pure Enjoyment' can be downloaded from 3w.amaravati.org.
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Anupada Sutta is in the middle-length discourses (Majjhima-Nikaya) in the Pali canon Sutta no.111.
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Venerable Sariputta was one of the chief disciples of the Buddha.
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Pratyahara is in classical asthanga yoga (Yoga Sutras of Patanjali) out of eight the fifth limb.
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Swami Niranjanananda Saraswati was chosen as the spiritual successor of Swami Satyananda Saraswati and established Bihar Yoga Bharati as the centre for higher studies in the field of Yoga.
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Drishta is from Sanskrit and means seeing, recognising or observing.
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Yoga Sutras of Patanjali is a text by the Hindu mystic Patanjali.It is also known as asthanga yoga or the Yoga of eight limbs.
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Darshan in the context here means when disciples are meeting with the guru.
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Vritti refers to the thoughts that surface in the mind, often described as a whirlpool.
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Swamiji with the suffix -ji is in India a respectful form to address a person.
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Paticcasamuppada is from Pali and means dependent origination.
It describes in a circle of twelve interrelated links the cause of suffering and how to relinquish suffering.
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Tan Ajahn Buddhadasa was a very influential bhikkhu from Thailand who passed away in 1993 at the age of 87.
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Asanas are the physical positions we assume during a hatha yoga practice.
Each pose has a Sanskrit name.
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Pranayama is a yogic practice of manipulating and controlling the flow of prana in the subtle body by controlling the respiratory process.
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Prana is from Sanskrit and means breath or life force.
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Chakra is from Sanskrit and means wheel or energy centres in the body.
In the context here, it refers to the energy centres along the spine.
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Paramahansa Yogananda *1893 - †1952.
He was very influential in bringing Yoga to the West and established the Self-Realisation Fellowship (SRF).Yoganandaji was very well-known through 'Autobiography of a Yogi'.
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The Bhagavad Gita is the best-known and most influential of Hindu scriptures.
Theories on the date of the composition vary considerably from the 5th century BCE to the 2nd century BCE.The Bhagavad Gita, as well as the epic Mahabharata of which it is a part, is attributed to the sage Vyasa.
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The Second Coming of Christ presents Paramahansa Yogananda's unique perspective on the meaning of Jesus' teachings and takes the reader on a revelatory journey through the four Gospels.
"What is necessary is for the cosmic wisdom and divine perception of Jesus to speak again through each one's own experience and understanding of the infinite Christ Consciousness that was incarnate in Jesus. That will be his true Second Coming."
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Kriya-yoga is from Sanskrit and kriya means action, deed or effort.
There are different interpretations and according to Swami Satyananda Saraswati, its beginning and development lie lost in the depths and mists of the past.According to Paramahansa Yogananda, it was reintroduced by the great yogi Babaji came down through various teachers and finally was taught to him by his guru Sri Yukteswar Giri.
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Tan Ajahn Chah was a famous meditation teacher from Isaan, Thailand.
He had a great fellowship and established many monasteries.
Tan Ajahn Chah was the esteemed teacher of Ajahn Sumedho and numerous Western disciples, gaining worldwide recognition for his teachings.
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Nadabrahma is known as the sound of God, essentially meaning that the whole universe was created from the energy of sound.
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Aum is a symbol for Nadabrahma.
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Samkhya is one of the six orthodox systems (darshans) of Indian philosophy.
It is connected to yoga in terms of the philosophical aspect.
Samkhya adopts a consistent dualism of matter (prakriti) and the eternal spirit (purusha). The two are originally separate, but in the course of evolution, purusha mistakenly identifies itself with aspects of prakriti.
Right knowledge consists of the ability of purusha to distinguish itself from prakriti.
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Prakriti is described in the Samkhya-Philosophy as the feminine aspect and the manifestation of matter.
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Purusha is described in the Samkhya-Philosophy as the masculine aspect and the unmanifested eternal spirit.
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A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya This book contains a complete course of 36 structured lessons on all the practices of integral yoga.
The lessons were compiled from the teachings given by Swami Satyananda.
ISBN 81-85787-08-5.
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Ajahn Paññāvado was an English bhikkhu who lived with Tan Ajahn Maha Bua at Wat Pa Baan Taad, Thailand, for 41 years.
Ajahn Paññāvado was highly regarded by many people.
He passed away in 2004 at the age of 78.
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Kilesa means mental defilement.
In regards to the article here, kilesas are tensions in the chakras and have to be relaxed and purified for the kundalini to flow freely in sushumna.
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Kruba-Ajahn kruba derives perhaps from the Indian term guru and ajahn means a teacher.
In Thailand, a kruba-ajahn is similar to a guru in India.
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Brahmacharya is a concept within Indian religion that means 'conduct consistent with Brahman' or 'on the path of Brahman'.
Generally, it refers to a lifestyle characterized by sexual abstinence.
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Tan Ajahn Mun Bhuridatta was a very influential and much-adored bhikkhu in Thailand.He lived between 1870 to 1949 mostly in Isaan, Thailand.
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Asava means outflow leading to kilesas or actions leading to tensions in the chakras.
With mindfulness and wisdom, we can prevent such actions and this will result in a peaceful mind and heart.
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Lingam is a cylindrical symbol representative of the god Shiva.
They are typically made of stone and are placed vertically, with a rounded top.
Their shape can be described as phallic, and this is intentional.
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Yoni with the literal meaning of 'female genitalia', but it also encompasses other meanings such as 'womb, origin and source'.
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Yoga-nidra variously meaning 'yogic sleep', 'psychic sleep', or 'sleeping consciously', is a meditative procedure to link awareness with the subconscious.
The name 'yoga nidra' derives from two Sanskrit words: 'yoga', which means union, and 'nidra', which means sleep.
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Ajahn Amaro is an English bhikkhu.
He was ordained in 1979 in Thailand, with Tan Ajahn Chah as his preceptor and succeeded 2010 Luang Por Sumedho as abbot at Amaravati.
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Vimuttidhamma: From Chakra to Dhammachakra is a book by Phra Ajahn Nawee Piyadassi.
ISBN-13 : 978-6160303724.
It can be downloaded as PDF: https://www.vimuttidhamma.net/vimuttidhamma-book/.
An improved version is on the way.
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Phra Ajahn Nawee Piyadassi is now 63 years old (2023).
He was ordained as a bhikkhu in 1982 in Chiang Mai and is now the abbot of Tam Doi Tone Cave Monastery where he organises meditation courses monthly.
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Anapanasati means mindfulness (sati) of inhalation (ana) and exhalation (pana).
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Arahant a 'worthy one', has reached the highest of the four levels of awakening recognized in early Buddhism and has thereby become free from defilements and gone beyond rebirth in any form.
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Manipura is the Sanskrit name for the chakra located in the area of the solar plexus, above the navel.
The name manipura comes from the Sanskrit 'mani' meaning gem, and 'pura' or 'puri' meaning city.
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Ajna means perceive or command in Sanskrit and is the name for the chakra located in the middle of the head behind the centre of the eyebrows.
It is the chakra of intuition, insight, self-realization, inspiration and imagination.
When stimulated, both hemispheres of the brain work together and help us transcend dualistic thinking.
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The pineal gland (also known as the pineal body, conarium, or epiphysis cerebri) is a small endocrine gland in the brain of most vertebrates.
In the darkness the pineal gland produces melatonin.
In yoga, it is named as pindu.
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One-pointedness in Pali 'ekaggata' means 'unification of mind', in which the mind becomes very still but does not merge with the object of attention, and is thus able to observe and gain insight into the changing flow of experience.
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Samatha versus Jhana in Buddhist Meditation
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