Eezy'z Practice Thread

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Dec. 27/10 - Morning - 9:45 to 11:30

Sat for 1hr 45min this morning...

Entered 2nd Gear -- scanned my mind for angst - nothing to note. Scanned by body for tension - noted tension in my face, head, and neck. Starting with face, I released tension around the eyes, brow, back of jaws, neck, and face in general. Slight pain behind left eye - released. Moved to body in general, found tension and minor discomfort, in butt, lower back, bottom of feet, shoulders -- in turn I mentally merged with these sites and released the tension -- I repeated several times until I was satisfied.

Next, I non-verbally, took the refuges, precepts, recollections, sharing of merit. Had some difficulty completing the preceding since mind kept shifting into the 3rd Gear. Made wish to all beings; may all beings be free of pain, grief, and despair, may all beings be happy hearted, may all beings find Nibbana each for himself and herself. Mind and body satisfied, nothing to note.

Shift to 3rd Gear, mindfulness, equanimity and tranquility all around, clear and bright; still tangible body awareness present, some minor discomfort, does not make mind quake.

1) Shift to 2nd Gear, and began cycle of six directions; first, directed mind forward, noted goal of radiating equanimity to all beings in the forward direction. Entered 3rd Gear and mental surrender, mental contraction and then luminosity expanding in mind, has consistency of skim milk. Good mindfulness, smooth equanimity, adequate tranquility, some minor discomfort in lower back, non-quaking mind. Some thoughts and feelings skirting the edge of awareness, surrender, no attaching. (pleasant abiding, guesstimate time 2 minutes)

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Dec. 27/10 - Morning - 9:42 to 11:30

2) Shift to 2nd Gear, directed mind to right side of head, noted goal of radiating equanimity out to all beings. Shift to 3rd Gear and mental surrender, mental contraction and then luminosity expanding, good mindfulness, smooth equanimity, good tranquility, some minor discomfort in lower back, non-quaking mind. Thoughts and feelings skirting the edge of awareness. Shift to 3rd Gear, good surrender, then mind unfocused, mind no-place, mental shock (due to automatic recognition, release, relax, re-smile, return to object of meditation after mind has attached to impersonal thought). Shift to 2nd Gear, shift to 3rd Gear, persist, no more attaching. (pleasant abiding, guesstimate time 2 minutes)

3) Shift to 2nd Gear, directed mind to rear of head, mental contraction, and then luminosity expanding. Shift to 3rd Gear, a bit unfocused at times and mind no-place. Shift to 2nd Gear, shift to 3rd Gear, persist, no more attaching. (pleasant abiding, guesstimate time 2 minutes)

4) Shift to 2nd Gear, directed mind to left side of head, luminosity bright. More of the same...

5) Shift to 2nd Gear, directed mind below, mental contraction and then luminosity expanding, good tranquility, smooth equanimity. Re-scan body, release tension in face, around eyes, brow, jaw line, shoulders, lower back, and butt, due to persisting minor discomfort. Body feels light, almost floating. Shift to 3rd Gear, no more attaching. (pleasant abiding, guesstimate time 2 minutes)

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Dec. 27/10 - Morning - 9:42 to 11:30

6) Shift to 2nd Gear, directed mind above, radiating equanimity out to all beings. Shift to 3rd Gear, mindfulness good, tranquility good, equanimity excellent and expanding outwards. Notice a subtle shift in radiating equanimity to all beings. Mental luminosity stirring around and very bright. Body light and floating. No attaching to any thoughts and feelings skirting the edge of awareness. (pleasant abiding, guesstimate time 2 minutes)

7) Shift to 2nd Gear, directed mind all around, radiating equanimity out to all beings, in all directions. Shift to 3rd Gear, mindfulness good, tranquility good, equanimity excellent and expanding outwards. Notice a subtle shift in radiating equanimity to all beings. Mental luminosity stirring around and very bright; and, transitioning with equanimity for dominance. Body light and floating. No attaching to any thoughts and feelings skirting the edge of awareness. (pleasant abiding, guesstimate time 4 minutes)

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1) Shift to 2nd Gear, and began cycle of six directions; first, directed mind forward, goal of radiating luminosity out to all beings in the forward direction. Entered 3rd Gear and mental surrender, mental contraction and then luminosity expanding, very bright, stirring, and has shimmer to it. Good mindfulness, smooth equanimity, good tranquility, some minor discomfort body, non-quaking mind. Few thoughts and feelings skirting the edge of awareness, surrender, no attaching.

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Dec. 27/10 - Morning - 9:42 to 11:30

2 to 6) Repeat the process of directing attention in 6 directions and then all around. Mindfulness good, tranquility good, equanimity smooth and very good. Bright luminosity, stirring, shimmering, and radiating outwards from center, filling all space. When in 3rd Gear, some unfocusing, mind no-place, a few mental shocks (due to automatic recognition, release, relax, re-smile, return to object of meditation after mind has attached to impersonal thought). Long periods of non-attaching to any thoughts and feelings skirting the edge of awareness.

7) Shift to 2nd Gear, directed mind all around, radiating luminosity freely out to all beings, in all directions. Shift to 3rd Gear, mindfulness good, tranquility good, luminosity excellent and expanding outwards. Notice a subtle shift in radiating luminosity to all beings. Losing sense of a centre to the luminosity. Appendages mostly formless; arms, shoulders, legs, feet seemed to have disappeared; some awareness of internal minor discomfort, in lower back. 3rd Gear, total surrender, no attaching to any thoughts and feelings skirting the edge of awareness.

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1 to 7) Shift to 2nd Gear, and began cycle of six directions; dwelling in infinite exquisite luminosity, everywhere is every place the same. Mindfulness, tranquility, and equanimity, very clear and very bright. Very little sense of the five aggregates. When in 3rd Gear, some unfocusing, mind no-place, a few mental shocks (due to automatic recognition, release, relax, re-smile, return to object of meditation after mind has attached to impersonal thought). Long periods of non-attaching to any thoughts and feelings skirting the edge of awareness.

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Dec. 27/10 - Morning - 9:42 to 11:30


Note: upon giving attention to left side of head, a sense of mind and body unexpectedly exploding into total luminosity, similar to rapture with no excitement, wonderful, and the first time this has happened. Brilliant luminosity. As I shifted mind to the above position, and then all around, I again experienced a subtle shift in consciousness. Namely, a subduing of infinite luminosity and consciousness.

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1 to 7) Shift to 2nd Gear, and began cycle of six directions; dwelling in subdued luminosity. Mindfulness, tranquility, and equanimity are very clear. Very little sense of the five aggregates. Mind and body mostly formless. 3rd Gear is solid awareness, no attaching.

Note: Again, upon giving attention to left side of my head, radiating a subdued luminosity, then a sense of mind and body unexpectedly imploding, another first, don't know what to make of it. Mind is neither here nor there; it just is 'this'. Void of luminosity and yet not empty, a kind of twilight maybe. I have the sense of watching myself, watching nothing. Not long after this, my meditation ends.

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Comment: from Dec. 28 -- no meditation today, busy with work, family matters and travel. However, noticed that after yesterday's unusual sitting that my mind was bright, even though I only had a couple of hours sleep last night. Was able to maintain this bright mind and equanimity for a good part of the day, which depended on the degree of distraction I was experiencing.

Dec. 29/10 - Morning - 10:30 to 11:00 & 11:30 to 12:30

Sat for 1hr 30min this morning...

Started this morning sitting by entering 2nd Gear -- scanned my mind for angst - tired. Scanned by body for tension - noted tension in my face, head, and neck; slight cluster headache between brow and right eye. Starting with face, I released tension around the brow, back of jaws, neck, and face in general. Unable to release pain from the right eye - let pain be. Moved to body in general, found some tension in lower back and slight back pain radiating across lower back from hip to hip -- mentally merged with these sites and released the tension and pain -- no further discomfort except from pain in right eye.

Next, I non-verbally, took the refuges, precepts, recollections, sharing of merit. Made wish to all beings; may all beings be free of pain, grief, and despair, may all beings be happy hearted, may all beings find Nibbana each for himself and herself. Mind and body satisfied, nothing to note.

to be continued...

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Dec. 29/10 - Morning - 10:30 to 11:00 & 11:30 to 12:30

continuing...

Decided today to forgo the radiating of just equanimity, and decided to jump to radiating luminosity and equanimity instead. Mind still bright; please note 'Comment', from the above. Except for slight headache, body awareness very good.

Was interrupted by neighbour, began sitting again, starting right in at radiating and began cycle of six directions; first, directed mind forward, noted goal of radiating both luminosity and equanimity to all beings in the forward direction. Entered 3rd Gear and mental surrender, luminosity weak, equanimity good; mindfulness kind of fuzzy, good tranquility. Many thoughts and feelings skirting the edge of my awareness; then suddenly a weak expansion in my mental luminosity, followed by a return to the status-quo, for the rest of the sitting.

Note: did two cycles of six directions than all around. Carried and watched the headache throughout - intensity of pain varied throughout - did not make my mind quake. Body very formless today, apart from headache, very little sensation coming through, had an overriding sense this wasn't my body. Mind feeling somewhat fuzzy during sitting, mind slipping in and out of concentration.

A poor mediation overall.

Hi Eezy,

Why was it "poor" in your opinion?

May I ask apart from the 4 sublime abode practices you seem to practice, what type of vipssana practice do you do?

You said: "Started this morning sitting by entering 2nd Gear -- scanned my mind for angst - tired. Scanned by body for tension - noted tension in my face, head, and neck; slight cluster headache between brow and right eye. Starting with face, I released tension around the brow, back of jaws, neck, and face in general. "

When you say you got into 2nd gear (the Witness) are you practing insight while in the Witness? As far as I've experienced and understand Kenneth's 2nd gear practice, it is basically taking the Witness(those sensations in the back of the head that give the sense of silent observer) as the principal object of mediation. It differs from vipassana as one takes all phenomena that arise as objects. So not sure if you are really practicing 2nd gear if you are scanning and noting phenomena. That would be 1st gear.

Do you practice the noting method or are you just noticing phenomena?

Metta and mudita,

Nick

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Friend Nick,

Nick, I'm not sure, where you are going with your line of questioning, so I've summarized my practice for you. Practicing straight Vipassana, is unknown to me, so the adjustment as I transition from 'Samatha yoked to Vipassana', to 'Vipassana', is a challenge for me; however, I'll get it with practice.

To answer your question, "Why was it "poor" in your opinion?"

It was 'poor', because my mindfulness was fuzzy, and I was looking to investigate deeper my previous meditative results; I guess I was frustrated. However, I'm not overly upset because my meditation is often a mix of two steps forward, three steps back, than four steps forward; then suddenly I take a giant step; I hope this makes sense to you?

Concerning your question, "what type of vipassana practice do you do?" I guess the short answer is I don't know. However, I do practice 'Samatha yoked to Vipassana'. This form of meditation has co-joined functions.

On one hand the practice of 'samatha', is meant to develop strong mindfulness, equanimity, and concentration. In order to see the five hindrances of sense desire, ill will, restlessness, sloth and torpor, and doubt arise and cease. In fact, I am at a stage in my practice, where I am aware of them arising as manifested body tensions, mostly in the head, before I cognize them as full blown objects, such as 'greed', 'hate', and 'delusion'.

to be continued...

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As such, I can automatically let the hindrance go, before it scratches my consciousness. Most of the time if a hindrance does break through to attachment, I have cultivated a mnemonic meditative device that automatically lets the hindrance go and returns my mind to my object of meditation, with no overt conscious action taken. Thus, I can remain at still-point for long periods.

On the other hand the practice of 'vipassana', is meant to develop the capacity to see 'Dependent Causation', in action, in order to abandon attaching to an arising hindrance, before it reaches the stage of 'craving', and goes on to complete and renew itself in the 'rebirth of action'; kamma and vipaka.

The practice of the 4 sublime abodes facilitates 'Samatha yoked to Vipassana', for two reasons. The first is that it teaches one to like them self and others, especially in the west where we don't often like ourselves. The second reason is this meditation methodology, supports the acquisition of the 7 Enlightenment Factors; namely, investigation-of-states enlightenment factor, the energy enlightenment factor, the rapture enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. In this regard Metta (loving kindness/benevolence), will take a meditator as far as the 4th Jhana; Karuna (compassion), to the 'Base of Infinite Space'; Mudita (altruistic joy), to the 'Base of Infinite Consciousness'; and Upekkha (equanimity), to the 'Base of Nothingness'.

There are other reasons, but they are beyond the scope of this summary.

to be continued...

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The ultimate goal of 'Samatha yoked to Vipassana', is to see directly the arising and cessation of phenomena, by way of seeing 'Dependent Causation' in action. Thereby, dispelling ignorance of the 'Four Noble Truths' and attaining Nibbana.

In this practice there is 'noting' of the five hindrances as objects as they arise and cease, for instance 'lust', 'hate', 'aversion', 'pleasant' etc.; but, there is no 'noting' them in the verb sense of 'hearing', 'seeing', 'thinking', etc...

Because the hindrances are impersonal and not oneself, no attention is give to 'why' the hindrance arose; if one looks for the 'why', than one becomes attached and embedded. It is 'how' the hindrance arose that is important, because the 'how', provides insight and wisdom into ones 'kammic signature', so to speak, and teaches one how to avoid unwholesome thoughts and actions, and to favour and maintain wholesome thoughts and actions.

Nick when you ask, "Do you practice the noting method or are you just noticing phenomena?" based on the above summation, I expect I'm doing both; however, I'll respect your decision on the subject, and learn to conform to your instructions.

Nick, you could be right that I'm utilizing the 1st Gear, instead of 2nd Gear. Below, I'll summate what happens to me, beyond that it's Kenneth's and yours call, as to the efficacy of my practice.

to be continued...

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To start, I'm able to call up strong and smooth equanimity at will when I sit. When I scan and tranquilize my mind and body, and recite my 'protections', and make three wishes for all beings; from what I can ascertain, I'm doing it from the point of view of the silent observer; the 'I' that watches 'me' perform. Without this separation, it wouldn't be possible for me to do this; when my mind is in the 3rd Gear, it is not possible for me to verbalize and think. In fact, it often happens that I'll shift between both gears in the midst of a sentence or even a word.

When I'm meditating in the six directions, and I change directions, I'm in 2nd Gear, since it is not possible for me to do this in the 3rd Gear. I'm able to shift back and forth between gears because I make a prior determination to do so. When I'm between directions, I shift to 3rd Gear, where I experience still-point and solitude. There may be the occasional meditative thought, such as 'my mindfulness is strong', 'my energy is weak'; but, that's about it. I'm also very aware of everything happening around me, but it doesn't rouse my attention or make my mind quake. I'm also aware of thoughts and feelings skirting the edges of my awareness, trying to break through my mindfulness; I watch them arise, I watch them cease, mostly it is happening so fast, that all I am seeing is their ceasing; again it doesn't rouse my attention or make my mind quake.

Nick, I use the terms '2nd and 3rd Gear', because I'm trying to move away from using the term 'Jhana'. However, I may be confused as to the meanings when you say 'the Witness should be taken as the principal object of meditation', since my object of mediation is 'all beings'.

to be continued...

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However, when you say, "those sensations in the back of the head that give the sense of silent observer," I am familiar with this 'silent observer', or 'witness', although I have never defined it as such. Granted I could be fuddled over the terms but what I described above is how I practice and experience 'Samatha yoked to Vipassana'.

Friend Nick, thank you again for you thoughtful comments, I do look forward to them. Please be assured that I am sincerely trying to bridge the gap between Samatha and Vipassana, as I practice it, and as Kenneth, and you teach it.

With Metta,
Eezy

Hi Eezy,

I was just curious about your practice. I wasn't intending to give instructions. You seem to have an impressive set up already which I like a lot. It's quite inspiring as these days I am re-integrating the sublime abode practice I once had years ago. Thanks for the inspiration.

In my experience, when meditation gets "fuzzy" it can be at times very stage specific. The dukkha nanas maybe, or even low to mid 11th nana gets quite slippery and one can drift off quite easily. Seen from that angle, I don't think it was "poor" but seemingly just more phenomena that arose to be seen. "Fuzzy-mind" doesn't have to mean it was a poor meditation session. You said it yourself, that your sessions are usually a mix of steps forward and back. Sounds stage specific to me as you pass through certain strata of mind.

I like your approach to 4th jhana a lot....i.e, sublime abode practice. My comment is if it works, keep doing it cos the 4th jhana is where you want to hang out to get path. It corresponds to the 11th nana in the progress of insight (equanimity of formations) and if you practice insight in the 4th jhana, you will eventually have a cessation of the senses moment ie stream entry.

The Witness is indeed that silent witnessing sense of observer at the back of the head or behind the eyeballs. You can get a feel for it if you can access the 6th jhana. THat is the Witness...like infinite consciousness looping back to that spot in the head. You take it as your kasina (there are actual instructions to do that in the Vimuttimagga) and "make love to it" so to speak. THis means ignoring all other phenomena as they arise and pass. So it is not really vipassana. In my experience and the experience of other yogis, taking it as your kasina object, will have the effect of setting one onto riding up the jhanic arc without need to manipulate which jhana/nana one is in.

continued from above....

If you are taking all beings as your object, it isn't 2nd gear, it is some sort of sublime abode practice. 2nd gear is purely the Witness.

There are jhanas that correspond to certain nanas. IF you want to go deep into absorption they are more samatha jhanas, and when you start investigating in them, they are vipassana jhanas. There is no need to come out of jhana to practice vipassana. That is one idea which is being blown out of the water here. I practice vipassana in jhanas all the time now (and now discovering I can do so in deep deep absorption with ease): Have a look at these links for further clarification on the jhana /nana correlation and riding the jhanic arc:

kennethfolkdharma.wetpaint.com/page/Jhana+and+%C3%91ana



kennethfolkdharma.wetpaint.com/page/20+Major+Strata+of+Mind

And videos of Kenneth and I riding the jhanic arc through taking the Witness as object.
kennethfolkdharma.wetpaint.com/videos (check the videos at the bottom of the page)



Hope this is helpful.

Keeping on trooping Eezy!!

By the way, is stream entry your goal?


Nick

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Friend Nick,

Nick, your comment re: "Thanks for the inspiration," warmed my heart. If I can assist you in re-integrating the Brahma Viharas into your practice, you only have to ask.

Thank you for your comments on 'fuzzy mind', I appreciate your idea of 'stage specific', as passing through strata of mind; I'll keep that in mind in the future.

Thank you for the praise regarding my approach to the 4th Jhana; Nick, be assured my practice, really does work.

In fact, since becoming a member of KFD, I have had a taste of the higher Arupa Jhanas, to the 'Base of Nothingness'. I even laid out a description of the experience, in my first 5 posting to this thread. However, I never brought up the Arupa Jhanas; since, I wanted to part from talking so much about the Jhanas.

It was specific to this experience, when I wrote about my 'poor meditation'. I was somewhat frustrated I was unable to follow up on my taste of the 'Arupa Jhanas'. I'm confident it will re-emerge again shortly; that as I alluded to earlier, my sessions are often a mix of forward and backward steps.

Nick, I thought over your comment, "If you are taking all beings as your object, it isn't 2nd gear, it is some sort of sublime abode practice. 2nd gear is purely the Witness." and, you are correct; I'm thinking it is, 'access concentration'; in this state, I'm only one-step from the 4th Jhana.

Subsequently, today on the street I decided to take the 'Witness', as the principal object of my thoughts; and, there it was; neat; oddly enough I still had a sense I was radiating Metta, without it been my object of meditation. I'm looking forward to investigating this state at my next sitting.

To be continued...

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Continued...

Question: The still-point I experience in the 4th Jhana, reminds me of the description of the 3rd Gear. If it isn't, than what I'm describing in the first postings to this thread, regarding 2nd and 3rd Gear, is probably the 1st Gear. What are your thoughts on this?

Nick, in answer to your query, "is stream entry your goal?"; yes it is, even more so is Nibbana.

Finally, thank you for the links, I'll re-read them; I also started on viewing the videos.

With Metta,
Eezy