Did a week-long retreat that ended a couple days ago. Tremendous progress, and I am very pleased. I'm also very pleased I found Jhananda and the GWV. I remember a year ago asking for jhana, a truly wise and knowledgeable teacher, and stream-entry. Although I am hesitant to claim stream-entry, it certainly feels like having entered the stream! So the last 10 days or so it seems like Christmas came early. I'm deeply grateful especially for Jhananda and GWV.
On the last day of the retreat I actually shy'd away from mediation. I suppose I became intimidated upon realizing how deep it goes, and that the concentrated effort of the retreat appeared to have me headed there fast--at least for a tour...
I missed any dedicated sits the last two days, in part due to my aforementioned hesitance. Since then, it has been not so easy to absorb quickly. Today I made up for it by meditating for 5 hours. After the first hour I began feeling a pressure headache. I first tried a small bit of caffeine. Then a couple different analgesics. Then later realized it was definitely the third eye chakra. I wonder if it is related to leaving those sits before the energy could run it's course? I can't find record on the forum of any proposed causes for the third eye ache.
Meditation was slow going during all three sits. It took me an hour each time just to reach a solid second jhana. Although the last session did reach an early 3rd jhana. Also, during the second sit, instead of the usual bliss and joy, I felt this strange experience. It felt like my body was everywhere, and yet turning to the right. I'd open my eyes and all would seem normal. Close them and re-absorb, it would happen again. Kinesthetic charism?
Also, I am definitely beginning to see how the Buddha came to identify the three characteristics and four noble truths as central to the Dhamma. A few blissful jhanas and I'm not sure one could miss them if one tried! In fact, I'm positive most of his teachings were with daily jhana experience and saturation in mind for the practitioner. It's how these teachings reveal themselves in the experience of jhana that give them their liberating depth and power. There is a unique kind of confidence and clarity that has come as a result. Such a relief to have entered the Path.
Will try to do another 5 hours tomorrow, depending on how fast I get my responsibilities out of the way, and if anymore are added on. I want to get that fast absorption back.
Jhananda, thank you for the detailed reply. It was all very helpful. I intend to specifically respond to a few of your comments later when I am not confined to the iPad. For now, I need to crank out today's meditation journaling before I go to sleep.
Today I only had one meditation session, as much of today was gobbled up with care taking. It was two hours long. At about one hour 10 minutes, it began getting really strong and quite more pleasant than usual. I was really enjoying it. I am uncertain which jhana it was. It was at least the strongest 2nd jhana I've had. There was a loud heater fan on, and I felt it may have been interfering with ability for deeper states. I carefully remained saturated as I turned it off and get back to it. It regained it's depth, and then some.
Strangely, despite not being sleepy, that is all I remember until I was sitting up (I had been laying) staring at someone who had entered the room. I struggled to understand what happened and I had a distinct confusion. I felt like I had been meditating for a very long time, perhaps days. Because the visitor brought responsibility, I unfortunately hurried my mind to establish itself. I felt shocked, and began telling the visitor about what I thought I thought I has seen in meditation. They informed me that I was describing the current day. I was shocked and confused, sitting in silence trying to understand. I looked at my stopwatch app; it had only been a total of 2 hours.
I realized I was pissing away my memory of what happened by rushing my mind. I tried to recall, because it was obviously SOMETHING new-ish. But it was too late. I was utterly perplexed. I still am. I asked the visitor to be careful when I am meditating. They said they thought they heard me leave the room for a moment, and so thought I was finished. Now I was really confused. They also said that I was already sitting up when they came in the room. Even more confused because I thought I had bolted up because of a knock or somehow knowing there was someone coming in--there was no knock made.
Other than that, I have noticed that memories from my childhood that I forgot about after they happened have begun coming back to me. So far it has been pleasant things, which is surprising.
I am lately even more turned off by the householder life. Since my retreat ended, it has been very difficult to retain saturation throughout the days. This is disappointing for me, as it leads to my mind using it's old tricks for pleasure.
That's about it. Going to try to meditate to sleep. Hopefully have time in the morning to reply to Jhananda's comments.
I keep absorbing quickly into a deep state and it's freaking me out! After my night meditation, I tried to go to sleep. But without even trying, I kept absorbing. It feels like that wonderful period between awake and asleep, except I am fully lucid as I watch physical phenomena disappear, and it is extremely pleasurable and develops deeply very rapidly. But the novelty of consciously letting go of the body is reminding me of the early nights of the white wall of annihilating light. I just keep remembering Jhananda's swimming metaphor he used earlier, and so dip my toe a little more every time. It's so captivating. I admit, I had a little vodka to calm the nerves. I feel so blessed and yet it's like "Oh, instead of buying me a car for my sixteenth, you bought me an intergalactic spaceship capable of faster than light travel." I should just do it, but so many ambiguous and lame excuses and fears keep popping up. Will update tomorrow.
But the thing most holding me back is; What's gonna happen if I let it take me? Maybe I'll just rest in this deeply satisfying state. Maybe immaterial. I don't know. In normal meditation it is a bit easier because I really have to cultivate the jhanas, and so progress is usually slower. But right now it seems like they are coming on strong, all on their own.
Jhananda, thank you for the detailed reply. It was all very helpful. I intend to specifically respond to a few of your comments later when I am not confined to the iPad. For now, I need to crank out today's meditation journaling before I go to sleep.
Today I only had one meditation session, as much of today was gobbled up with care taking. It was two hours long. At about one hour 10 minutes, it began getting really strong and quite more pleasant than usual. I was really enjoying it. I am uncertain which jhana it was. It was at least the strongest 2nd jhana I've had. There was a loud heater fan on, and I felt it may have been interfering with ability for deeper states. I carefully remained saturated as I turned it off and get back to it. It regained it's depth, and then some.
Yes, I too try to avoid noises, especially mechanical ones, because I found they can definitely reduce the depth of a meditation. The ticking of a clock seems to be the worst, so early on I made sure there were no ticking clocks in my meditation space.
When I sat with groups in meditation halls, I noticed that almost every one of them had a ticking clock. It might explain why so few people who meditate get nothing out of the practice.
Strangely, despite not being sleepy, that is all I remember until I was sitting up (I had been laying) staring at someone who had entered the room. I struggled to understand what happened and I had a distinct confusion. I felt like I had been meditating for a very long time, perhaps days. Because the visitor brought responsibility, I unfortunately hurried my mind to establish itself. I felt shocked, and began telling the visitor about what I thought I thought I has seen in meditation. They informed me that I was describing the current day. I was shocked and confused, sitting in silence trying to understand. I looked at my stopwatch app; it had only been a total of 2 hours.
I realized I was pissing away my memory of what happened by rushing my mind. I tried to recall, because it was obviously SOMETHING new-ish. But it was too late. I was utterly perplexed. I still am. I asked the visitor to be careful when I am meditating. They said they thought they heard me leave the room for a moment, and so thought I was finished. Now I was really confused. They also said that I was already sitting up when they came in the room. Even more confused because I thought I had bolted up because of a knock or somehow knowing there was someone coming in--there was no knock made.
Disorientation is common for deep meditations, especially from meditating lying down. So, it is best to avoid the disruptions, if one can. I used to meditate lying down every day after work to rejuvenate myself. I would come home, hug and kiss the wife and kids, then go upstairs and lie down on the bed, and go as deep as I cold go for as long as I could. Sometimes it would be dark and all had gone to bed when I came out, but most of the time only an hour would have gone by, and it was time for dinner, and I would spend the evening with my family, then after all had gone to bed, I would meditate sitting up for as long as I could. Sometimes it would be quite late when I came to bed.
Loved ones have trouble living with the solitude that a mystic needs. The rest of the world thinks our lifestyle is down right insane or demonic, and either drug us, or burn us.
Other than that, I have noticed that memories from my childhood that I forgot about after they happened have begun coming back to me. So far it has been pleasant things, which is surprising.
I found meditation improved my memory considerably. One of my sisters has spent her whole lifetime in alcoholism and drug addiction trying to forget our childhood. She used to call me intoxicated late at night to ask me if some even had actually happened. I would fill in the details for her, even though I was the youngest, I had the best memory of our dysfunctional childhood. Helping her to remember details usually drove her deeper into her drugs.
I am lately even more turned off by the householder life. Since my retreat ended, it has been very difficult to retain saturation throughout the days. This is disappointing for me, as it leads to my mind using it's old tricks for pleasure.
That's about it. Going to try to meditate to sleep. Hopefully have time in the morning to reply to Jhananda's comments.
I keep absorbing quickly into a deep state and it's freaking me out! After my night meditation, I tried to go to sleep. But without even trying, I kept absorbing. It feels like that wonderful period between awake and asleep, except I am fully lucid as I watch physical phenomena disappear, and it is extremely pleasurable and develops deeply very rapidly. But the novelty of consciously letting go of the body is reminding me of the early nights of the white wall of annihilating light. I just keep remembering Jhananda's swimming metaphor he used earlier, and so dip my toe a little more every time. It's so captivating. I admit, I had a little vodka to calm the nerves. I feel so blessed and yet it's like "Oh, instead of buying me a car for my sixteenth, you bought me an intergalactic spaceship capable of faster than light travel." I should just do it, but so many ambiguous and lame excuses and fears keep popping up. Will update tomorrow.
But the thing most holding me back is; What's gonna happen if I let it take me? Maybe I'll just rest in this deeply satisfying state. Maybe immaterial. I don't know. In normal meditation it is a bit easier because I really have to cultivate the jhanas, and so progress is usually slower. But right now it seems like they are coming on strong, all on their own.
There are many consequences of deep meditation practice that impact our lives. Also, the deep states get more weird the deeper one goes. And, with almost no one in this culture understanding those states, we often have no place to go to figure it out.
While I understand that it might be just too difficult to accept meditating to depth with absolutely no intention of coming back, I found, that was precisely the attitude I had to take to go all of the way. This is where the Four Noble Truths and relinquishing craving become relevant, because any attachment to the world will keep us bound to it in meditation and after death of the body.
You hit home this time with what is in bold. I have a concern though, that I might actually NOT come back. That isn't possible, is it?
I intend to respond to your earlier comments, as I mentioned. But I am running out of time to meditate. My apologies.Never skip a meditation session just to talk to mystics. You know where to find them now anyway.
Another 1 hour meditation moments ago. When it started to get deep, I would become concerned that I might blast off into the immaterial and lose track of time and physical surroundings. This would be a problem because I am caretaking alone this evening. I realized that I should make an effort to learn to navigate the jhanas. This would help meditations be more enjoyable, and to get the most out of limited time sits.
I first let myself go through the standard process of transitioning to a higher jhana. I noted what my mind did to facilitate this. Then I attempted to deliberately do it, and a qualitative shift happened again. Only this time I also noticed that the chakra associated with the the jhana would become "full" more than the others. I have never heard of this specifically, and although it made sense, I was at first in disbelief. So I began noting qualities of the jhana, what chakra felt the most stimulation, and then facilitate the letting go I had learned. So for example, 1st jhana was the heart, second jhana was the throat, etc. Shifting down a jhana I actually found more tricky than shifting up. Each time I found nothing to deny the theory, but I always reserve the possibility I am deluding myself or not observing well enough.
I noticed that, if what I was observing was accurate, then each jhana also has a range of depth. It can be light, or very strong. Although it still must be within the confines of its qualities. So 2nd jhana charisma can be much stronger than the strongest 1st jhana--or at least so it seems. I haven't tested this strength theory enough to be sure, but it seems logical and likely.
I need to test all of this more before I can conclude anything. For now it is a promising hypothesis.
PS Whenever I enter 3rd or 4th jhana in a session, I leave the meditation with what feels like a head ache. I need to cultivate an appreciation for this. Or perhaps after more experience with 3rd and 4th jhana it simply becomes more pleasant. Or, it is possible I somehow focus on the head strongly during meditation and am not realizing it.
Going to go test this some more until I fall asleep. I still have doubts about these observations, primarily because I expected to have to really work hard for skills like this. For example, 4th jhana seemed like something I would maybe get a glimpse of a year after learning 1st.
I found your comments helpful, Jhananda. Especially about there not being a time limit to how deep one can go early on.
Unfortunately, despite landing an additional 5-day home retreat, I have not experienced as much "success" as I did in the first retreat. Sometimes it takes me an hour or longer of laying down meditation to reach an obvious jhana.
Yesterday I did reach 4th jhana, but it took quite a long time to get there, and the strength of the experience was quite dim. I think the total meditation session time was 3 hours. It wasn't as refreshing as the first retreat experiences.
I just finished an hour long sit and as far as I can tell, I didn't even reach 1st jhana. I'm quite disappointed that I no longer have the immediate access I grew accustom to during and shortly after the last retreat. It's a little bit more challenging to want to meditate because of this. I can barely feel any of the charisms. I don't see anything that really changed, except for perhaps reduced inspiration and discussion.
However, there is one additional difference. During the last retreat I was trialing a "smart drug". The introduction of it and my success did line up. I have a hard time believing this to be the case, but I do have some left. I'll give it a shot and see what happens. What a shocking discovery that will be if I find it to be behind my previous success.
Still, I soldier on, hoping to find the depth and magnitude I grew to love. What would be really great is another immaterial experience. I find myself remembering its charm often.
I found your comments helpful, Jhananda. Especially about there not being a time limit to how deep one can go early on.
Unfortunately, despite landing an additional 5-day home retreat, I have not experienced as much "success" as I did in the first retreat. Sometimes it takes me an hour or longer of laying down meditation to reach an obvious jhana.
Yesterday I did reach 4th jhana, but it took quite a long time to get there, and the strength of the experience was quite dim. I think the total meditation session time was 3 hours. It wasn't as refreshing as the first retreat experiences.
I just finished an hour long sit and as far as I can tell, I didn't even reach 1st jhana. I'm quite disappointed that I no longer have the immediate access I grew accustom to during and shortly after the last retreat. It's a little bit more challenging to want to meditate because of this. I can barely feel any of the charisms. I don't see anything that really changed, except for perhaps reduced inspiration and discussion.
Just accept that there are always ups and downs in the contemplative/religious experience for everyone. You simply cannot expect to get the "jackpot" every time you meditation. However, if you show up regularly and learn to hone your lifestyle, as well as you contemplative life, then you can improve your odds.
However, there is one additional difference. During the last retreat I was trialing a "smart drug". The introduction of it and my success did line up. I have a hard time believing this to be the case, but I do have some left. I'll give it a shot and see what happens. What a shocking discovery that will be if I find it to be behind my previous success.
Still, I soldier on, hoping to find the depth and magnitude I grew to love. What would be really great is another immaterial experience. I find myself remembering its charm often.
No "smart drug" can help you other than to mimic the religious experience. Just learn how to do it on your own, and you will be way ahead of the game.
On that subject, I wonder if the strength of tactile charisms diminishes when one is sexually active. From what I understand, sexual energy is closely related (or the same thing) as the tacticle energy charism present in meditation. So if that energy is expelled through sexual activity, it seems reasonable that it might impact the available energy or strength of presence of charisms in the body. For example, from what I can remember of the last retreat that went well, I was celibate. I had charisms with me all day, helping me stay energized, happy, and able to reach jhana quickly. But I have not been celibate recently, and it coincides with a drop in strength of charisms.
I just completed a 2 hour meditation in which I am certain this time I meditated well, but charisms were hardly present. Although i did try to just be happy with what I got.
That's not what this one does. It boosts mental functions, in the same way a quality diet also has for me. It isn't in any class of substances I have ever tried before. There is no "high". It is one of the mildest prescribed for those with ADHD. While I think it is wise to wipe away as many variables such as substances, I also acknowledge that I have diagnosis that substances have helped with in the past. Some people need treatment for pain, others need treatment for mental difficulty. I think the goal is to find the most effective with the least negative drawbacks, and the ultimate goal is to be free of as many material crutches as possible. While this new substance is certainly useful, I've addressed my new hypothesis for the change in meditative experience above.
I accept there will be ups and downs in meditation, but this recent "down" seems suspicious. Suspicious in that I think there is something I can do about it. And there are some other aspects of my meditation that seem suspiciously "off". I can't say with confidence that in absorption (other than experiences when not purposefully meditating) I have ever experienced any kind of joy or "glee" as someone else on here put it. This is despite my efforts to "take joy in the experience", "appreciate" or cultivate the brahma viharas during meditation. This is one of those "off" things that I am working on. I also think there is some reason the charisms have suddenly dropped, despite not much change in my practice. I feel as though I would be straying from the path if I discounted improvement/education opportunities such as these--especially if the goal is joy, bliss, ecstasy, and enlightenment.
All that said, I admit that as far as I can tell, I am a relative beginner. I could be completely wrong on all of this, and most likely at least somewhat incorrect.
Meditated about 7 hours total yesterday. The best results occurred during a 3-hour midnight session. The tactile charisms were strong, and each jhana developed slowly and fully. Upon reaching 3rd jhana, I actually found it's charisms to be too strong. It's subtle unsatisfactoriness eventually propelled me toward urgently looking for entrance to fourth jhana. Eventually I remembered to develop equanimity and let go further until I entered the 4th jhana. These slow-developing jhanas really gave me time to appreciate and analyze their primary qualities as described in the suttas.
Shortly after entering the 4th jhana, the same unsatisfactoriness of the last three jhanas, although even more subtle, surfaced. I was a bit surprised to be clearly observing unsatisfactoriness within even the 4th jhana. I suppose in the back of the mind I always assumed I would have a long honeymoon period with the first 4 jhanas until finally beginning to detect their subtle unsatisfactoriness. But, with the exception of the first days of consistent jhana which included a 5th samadhi experience, I have consistently found some subtle unsatisfactoriness.
I'm beginning to wonder if those with ADHD often have had some considerable spiritual attainment in past lives. I continue to feel a strong intuition that I have. Looking back on my youth, I have a hard time not being fairly certain I was in the dark night of the sense even at the age of 7, as that is as far back as I can remember. I at least know that I was having deep contemplative thoughts, confusion about the behavior of humans around me, ecstatic energy, and hypersensitivity to all phenomena. I and my mother even recall my hiding behind rocking chairs when they watched children's movies, and crying when the radio was turned on. Wow, what hell to be in a highly dysfunctional and abusive family while in the dark night.
I mention this because it seems I am never satisfied with any phenomena, almost all of the charismatic and definitely all of the mundane. I certainly appreciate charismatic and mundane phenomena, but I always strongly sense a longing for Home and/or the removal of this unsatisfactoriness. The only time I can ever recall not feeling any dissatisfaction is during super-strong blasts of kundalini. My dissatisfaction with everything else is driving me to push beyond my fear of it's profundity.
Because of this, last night I spent much time in 4th jhana attempting to gain intuitive knowledge into the nature of kundalini. Specifically, I wanted to learn to activate its presence whenever I needed it. I remember reading that in the 4th jhana it is possible to direct the mind toward insights like this. While it's possible this was commentary garbage, I seem to recall reading it in a sutta. "While in 4th jhana, the Buddha directed the mind toward knowledge of the arising and passing away of beings..etc..discernment was born, knowledge gained" something to that effect. Unfortunately, no such knowledge was gained.
I haven't pinned down why the charisms were so weak throughout the last few days, but I certainly re-affirmed how big an impact evening has. Perhaps it's simply the ebb and flow of the oceanic depths of the divine. Speaking of, I found a new pleasure last night when I recalled how inspiring the writings of Rumi are. So I wrote. This is what came of that inspiration:
"Ocean of Mind"
"One could spend a lifetime amassing great worldly wealth, knowledge and experience. Yet it would be but a handful of sand among all the deserts of the Earth. Its very nature to slip through clinging fingers ignored as one hurriedly reaches down for more under the delirium of the baking sun.
Just beyond the desert lie supreme wealth, knowledge, and experience within the absorbing oceanic depths of the mind. Patience and compassion is friend to those who discover and explore its vastness. For though the ocean-delver's only worldly wish is to share the discovery of the ocean with others, they know the great difficulty with which the desert-dweller will take heed.
Narrow are the creeks of human language which lead out of the desert into the ocean. And very few are they with the boats of discernment to negotiate the way. Although access to the ocean's ecstasy lie just under the nose of the human, for most it is still countless lifetimes away.
It is only ever here and now which one can catch scent of the soft caressing winds carrying even the lightest essence of the infinitely abundant ocean. Its effect so intoxicating and yet so sublime and familiar. The few who then step forward, relinquishing their coveted handful of sand, do so as they realize its only true value was in precious fleeting moments which vaguely reminded of their oceanic Home."
Perhaps some will find it pleasing to the mind as I have. Its wording may not be as appropriate to the experienced mystic as it could be, but to this novice it suffices.
I shouldn't find it odd that moving ever deeper into the mystical inspires and urges creative outlets. I find myself suddenly very curious about Jhananda's "A Stone Worn to Sand." Despite any shortcomings of the "Ocean of Mind", I found it deeply relieving and soothing to attempt to express the beauty, power and profundity of the experiences which this community has so generously helped me to move deeper into.
Shelter.. what a nice word, I got Social Anxiety Disorder, and a shelter is all I want.
As do I, Ichigo. I think most of us here could qualify with most of the common diagnosis. I have about 7 under my belt, according to doctors over the years. I think it is primarily because a high degree of sensitivity is required and unfolds on the Path. At least we have access to beautiful samadhi states as a result.
I really want to get us all out of our life situations and into the wilderness together. Because when I even just spend time with someone who genuinely practices, I feel at ease. But there is just so few of us out there. And when we combine that with nature, it is all much easier to bare.
Shelter.. what a nice word, I got Social Anxiety Disorder, and a shelter is all I want.I too have suffered from what they call 'SAD'. It's a characteristic common to many people, not all, who have been diagnosed with so-called 'bipolar disorder'. A group of mystics living together in a self-sustaining community would be a far better alternative to the mad, paranoid schizophrenic environment that we all live in. There would be many hurdles to overcome. But it takes $$$. So one of these days I'm going to go out and buy a lottery ticket.
I was happily gifted some time to meditate before bed recently. I took up the usual hand tactile charisms and began to go down the rabbit hole. Usually one or two of the other senses will manifest evident charisms along the way. This time it was the sense of balance. The sense of balance seems to manifest often for me, which is great for me as an individual, as I will soon explain.
Instead of looking at the balance charism merely as a door to OOB as I usually do, I cultivated it for the sheer pleasure of it. It grew and grew until I realized this was indeed the euphoria I so much enjoyed when I used to dabble in drugs. The bliss of tactile charism is good, but the euphoria of the balance charism is even better. Fortunately, both were developing in unison during this session. I began to feel joy, which is rarely evident during my meditations--even when they progress on to the immaterial states. It appeared that the tactile charism gave way to the balance charism which synergized together and created a sense of joy.
It seems to me, at least when a meditator first begins diving deep into absorption (as I am), that each individual is predisposed to a certain combination of charism. When they come together, as they did this time, the meditation process becomes organic and self-propelling. Whereas in the past when I have meditated deeply, I did so by using the feedback of stronger charism activity as motivation to let go and rest the mind more fully. This may seem like an arbitrary difference, and if so, then I have failed to explain as fully as needed.
What I want to say here is that each sense indeed appears to have its own charism. There is not just the six senses. There is the sense of balance, as I've already discussed. There also appears to be a sense of heart which creates a warmth and comfort in the body (this is a close second in personal preference). And I believe that the sense of stomach (like how you know you during a meal that you are full) might also have a charismatic function.
Are there any other senses besides the 6 senses which I have missed here that can have charismatic activity?
I call it a charismatic symphony. Keep practicing, I am sure you will get there quite soon.
This needs to be read with discernment, but it seems like she is saying "Quit complaining and endure, for this path is best for you and worth the destination." It's humbling for me to read this. It's interesting just how much some passages like this could be misunderstood.
I wonder if others see this as only written to appease the would-be "book burners".
I checked the weather today, and realized Jhananda's current town of Tucson is 66 degrees! That's the most moderate temperature today out of New Zealand, California, Washington, and France! I wish I could snap my fingers and be there. The gloomy, wet winters here are starting to get to me. But I suppose then, in Tucson, I would have to deal with wind and brown :oPart of the mendicant life is the flexibility to travel from wherever the weather is unpleasant to wherever the weather is pleasant. The winters in Tucson tend to be quite nice, but the summers tend to be miserable.
That's all for now.
Today I find my mind filled with remembering the stories of the Buddha and his sangha. How they wandered together, committed to the pursuit of enlightenment. Oh, how I long for the support and companionship of a truly dedicated sangha in the flesh. There is so much benefit to have spiritual companions.
I look at what of Jhananda's life I know, and I know it has been tough--but I also know he has spent what appears to be many blissful days and nights in the wilderness--enjoying the fruits of the contemplative life. I hope I will be gifted or able to make a similar thing happen.
If one was in a house on fire, one wouldn't search for a room to sit that wasn't on fire. Because one would still be burned.
In the same way, it is pointless to endeavor solely in making worldly life more tolerable. Because one would still be burned.
The only way is to get out.
]HOW does that get explained?There are a number of ways to explain this, but let us stick with the facts. It sounds like you may have dosed off, or gone OOBE, but since you cannot recall what happened then we should say you dosed off. I happens.
1) For at least the last 20 minutes, I have no recollection of what happened. I just remember telling her about my experience, and her saying "you're referring to today."
2) Upon returning, I felt like many days had passed.Space/time dilation is a common experience returning from an OOBE, or waking from sleep.
3) She said she heard me leave the room while she was in the shower, but when she came back, I appeared to be in the same position. She is an excellent witness, and never embellishes or exaggerates.Well, she might be a good witness, but she did not see you. There could be other explanations why she thought you had left the room. Or, you did leave the room, and you were sleep walking.
4) Some kind of loud knock or knowing brought me back to ordinary consciousness.This would fit the OOBE reentry noise, like a sonic boom.
5) I don't meditate sitting up, because the pain is too distracting.OK, so you reentered and the loud sound caused you to sit up, but you did not recall sitting up.
6) I always take 3 minute or so to slowly bring myself out of absorption, but this time I was abruptly and suddenly aware of the physical plane, and in a far different position than I began.The OOBE sonic boom can explain this.
7) I don't meditate with my eyes open, although I may occasionally peek out of my eyes for a second.People have been known to have their eyes open, or talk, or walk in their sleep. This is the best explanation. Otherwise we will have to go for you were possessed by demons, and now we will have to burn you at the stake :-)
The first stage of noble attainment is "stream winner" (sotapana). The attainment of the stream winner is essentially finding the first jhana consistently. The "stream" being the religious experience (jhana/samadhi).
Attaining the first jhana is based upon the basic behavioral changes required to become a contemplative, which is leading a disciplined life, which is essentially avoiding unwholesome thoughts and behaviors, while also engaging in the practice of meditation.
Eventually one who leads a contemplative life finds some fulfillment in it, which is faith, bliss, and joy, while also finding a reduction in the 1st 3 fetters: Narcissism & clan identification (sakkaya-ditthi), Skeptical doubt (vicikiccha), and Clinging to rules, rights and rituals (silabbata-paramasa).
The second stage of noble (Arya) attainment is "once returner" (Sakadágámi). This person will have moved beyond meditating only once a week to daily meditation practice, and beyond meditation techniques, to the stilling of the mind; therefore this contemplative will have eradicated the 1st 3 fetters and weakened the 4th and 5th fetters: erotic craving (kama-raga) & Ill-will or aversion (vyapada).
The third stage of noble (Arya) attainment is "Non-return" (Anágámi). This person will have moved beyond meditating only once a day to meditating 2 or 3 times a day, and from 20 minute meditation sits to hour-long meditation sits, and beyond meditation techniques, and beyond the stilling of the mind, to deep equanimity during meditation; therefore this contemplative has eradicated the first five fetters.
I haven't spent much time considering the attainment of myself and even less time that of others. Last night was the first time I considered that of others. So I can't comment much, yet.Clan identification (sakkaya-ditthi) is how our identity is often tied up in our family of origin, our region, our race, our nation, etc. As we advance due to saturation in the charisms, then the layers of the self begin to unravel, which is also called non-dualism.
I did have a question about the fetters. "Clan identification", is that the same as identification with or suffering from societal expectations?
Here is my issue. I wish to determine my current level of attainment. Absorbing is easy as pie. Even when there are kids running around making lots of noise, I can remain in at least second jhana. If I get to third, then even all their noise is just noise. It's not aggravating, but I do notice it.This is anxiety. Anxiety is one of the last fetters to go, but it declines as our contemplative life deepens due to saturation into the charisms (nimittas).
Out of these 5 fetters, I have doubt about erotic craving and aversion (eg I feel apprehension about going to the retreat). The rest are, in my observation, entirely eradicated.
The latter fetters eradicated by the arahant, I am sure I still have. Anyone who might question me or help me find how I may be deluding myself would be appreciated. But conviction is 100 percent on the first 3 fetters eradication, and significant attenuation or complete eradication of aversion and erotic craving. I have difficulty discerning the difference between aversion and fear.It sounds like you are a "Non-return" (Anágámi).
I wonder if there are other erotic cravings other than what I've discussed?
Throughout the day, my mind is still, and feels like it has a strong foundation. Always still. Ripples rarely happen, but they come and then go. When I meditate, I lay down and absorb immediately into 1st jhana. I may already be in it throughout the day. Actually, yeah, I am. I fall asleep in second or third jhana most nights I can recall.
I think a safe bet is once-returner, but I generally under-estimate.
The third stage of noble (Arya) attainment is "Non-return" (Anágámi). This person will have moved beyond meditating only once a day to meditating 2 or 3 times a day, and from 20 minute meditation sits to hour-long meditation sits, and beyond meditation techniques, and beyond the stilling of the mind, to deep equanimity during meditation; therefore this contemplative has eradicated the first five fetters.The thing to get about the noble levels of attainment is today you might be Non-return" (Anágámi); however, you might be successful at deepening your contemplative life further, so when you have spent enough time being saturated in the 4th jhana, then you will have been transformed by it into an arahat.
Their thoughts are half suspicious, half sexual. I wish they knew how easily their thoughts can be read. Maybe then they would be more considerate.
I put it under my dry tongue, trying to avoid reading the thoughts of passerby's. When I look at their faces, it's obvious. So I rarely look at faces, ever.
Does crying still happen at anagami and arahat?Do you think you may be undergoing a dark night of the soul? If so I hope it goes well for you, Jhanon. You seem to have had an easy ride of it so far. Have you ever had a dark night?
I've been crying frequently, lately. I usually cry out of joy once a week on average, but it's usually clustered. Sometimes I cry because of negative reasons, but it doesn't normally get to me. It comes out and goes away.
But lately, I've been crying, and experiencing self-pity or self-loathing. And, it's getting to the point that I begin feeling urge to reach out to people for support. Also, I sleep like shit, and can't meditate worth a damn. Everytime I start meditating, I get really hot and feel sweat. I hardly eat at all. Around mid-day I force a modest meal of steamed vegetables.
Does crying still happen at anagami and arahat?Do you think you may be undergoing a dark night of the soul? If so I hope it goes well for you, Jhanon. You seem to have had an easy ride of it so far. Have you ever had a dark night?
I've been crying frequently, lately. I usually cry out of joy once a week on average, but it's usually clustered. Sometimes I cry because of negative reasons, but it doesn't normally get to me. It comes out and goes away.
But lately, I've been crying, and experiencing self-pity or self-loathing. And, it's getting to the point that I begin feeling urge to reach out to people for support. Also, I sleep like shit, and can't meditate worth a damn. Everytime I start meditating, I get really hot and feel sweat. I hardly eat at all. Around mid-day I force a modest meal of steamed vegetables.
Their thoughts are half suspicious, half sexual. I wish they knew how easily their thoughts can be read. Maybe then they would be more considerate.
I know, the people in cars I always know the thoughts of. They have so much ill will. After a while it gets so tiresome.I put it under my dry tongue, trying to avoid reading the thoughts of passerby's. When I look at their faces, it's obvious. So I rarely look at faces, ever.
When we are both free you should come spend time with me, I think.
Does crying still happen at anagami and arahat?
I've been crying frequently, lately. I usually cry out of joy once a week on average, but it's usually clustered. Sometimes I cry because of negative reasons, but it doesn't normally get to me. It comes out and goes away.
But lately, I've been crying, and experiencing self-pity or self-loathing. And, it's getting to the point that I begin feeling urge to reach out to people for support. Also, I sleep like shit, and can't meditate worth a damn. Everytime I start meditating, I get really hot and feel sweat. I hardly eat at all. Around mid-day I force a modest meal of steamed vegetables.
Does crying still happen at anagami and arahat?
I've been crying frequently, lately. I usually cry out of joy once a week on average, but it's usually clustered. Sometimes I cry because of negative reasons, but it doesn't normally get to me. It comes out and goes away.
:)
But lately, I've been crying, and experiencing self-pity or self-loathing. And, it's getting to the point that I begin feeling urge to reach out to people for support. Also, I sleep like shit, and can't meditate worth a damn. Everytime I start meditating, I get really hot and feel sweat. I hardly eat at all. Around mid-day I force a modest meal of steamed vegetables.
It's like being trapped between a rock and a hard place, except there's legitimate options. You don't have only the choice between enduring it or offing yourself, like it was in the first dark night. You have the choice between enduring it for really good reasons, or retiring to a cave to meditate
Anyway thank you Jhanon, Michel, Alexander, Valdy, Gandarloda, Stugandolf, and Jhanananda. It is really a lifesaver some of the dialogues you all have. Alsoif you happen to read this, welcome Cal.And I thank you for all the great posts you have contributed here, I've learnt much from them my friend. You have a good heart, rougeleader.
Does crying still happen at anagami and arahat?
I've been crying frequently, lately. I usually cry out of joy once a week on average, but it's usually clustered. Sometimes I cry because of negative reasons, but it doesn't normally get to me. It comes out and goes away.
But lately, I've been crying, and experiencing self-pity or self-loathing. And, it's getting to the point that I begin feeling urge to reach out to people for support. Also, I sleep like shit, and can't meditate worth a damn. Everytime I start meditating, I get really hot and feel sweat. I hardly eat at all. Around mid-day I force a modest meal of steamed vegetables.
Repressed feelings will make us cry, the hurts and pains of the past. It takes a lot of energy to keep them repressed, that will make us tired. We think that if we feel our feelings they will destroy us but we felt them once when we originally went through the event that caused us pain, and we will be able to feel them again.
When we cry and see the problem clearly the emotions should come up and the energy behind them should disappear.
This too shall pass : -)
antidepressants in the Benzodiazepine family have the same molecular structure
as alcohol is why they may seem the same, you may still need to take them
until it feels safe to stop.
Try not to beat up on yourself you need at least one friend in the world : -)
Bless
Does crying still happen at anagami and arahat?
I've been crying frequently, lately. I usually cry out of joy once a week on average, but it's usually clustered. Sometimes I cry because of negative reasons, but it doesn't normally get to me. It comes out and goes away.
:)
But lately, I've been crying, and experiencing self-pity or self-loathing. And, it's getting to the point that I begin feeling urge to reach out to people for support. Also, I sleep like shit, and can't meditate worth a damn. Everytime I start meditating, I get really hot and feel sweat. I hardly eat at all. Around mid-day I force a modest meal of steamed vegetables.
This is really where I have found myself for the past few months. It is boiling over and I am finding myself actually feeling overwhelmed. Like entirely... I am going to my grandfather's funeral tomorrow. He just got kidneys after being on dialysis for years and had a heart attack a few weeks later. I almost went to see him a week before he died in the hospital, but I was a fool and thought "I'll see him once he is feeling better" instead of going with the urgency I felt.
Also I do not know if it is just my emotions, but I have a near zero appetite for over a month now. I sometimes eat only one small meal a day and no snacks. I would probably not even eat some days, but I force myself for the sake of my health. Some rare days I actually have a closer to normal appetite.
It's like being trapped between a rock and a hard place, except there's legitimate options. You don't have only the choice between enduring it or offing yourself, like it was in the first dark night. You have the choice between enduring it for really good reasons, or retiring to a cave to meditate
Again you are speaking the same things I feel. This is how I have tried to explain to my partner the dark feelings I have. Its different now, especially with the charisms, but still so unbearable at times.
From about 16 on till about 20 years old, it was definitely an enduring or kill myself kind of relationship with life. I leaned heavily towards killing myself, but felt I had a chance after hearing the 4 noble truths. Fast forward to 19 and I find out about meditation. Charisms followed a few months after I began, almost all third eye activity. Found this forum about a year ago now.Another fast forward to 22 and the charisms are through my body and hearing, still no visual activity.
I am fighting so hard to continue my worldly life for the sake of my loved ones. I don't even necessarily feel cut out to be an all out mendicant, but some (a lot lately) days like today, I found the stresses driving me near insane. I am finding myself quick to anger and depression. There are constant changes and conflicts happening with the people I dwell with, and now there is someone else living here with a baby.
I can't manage all of the energies I feel from everyone. I can barely look at faces myself and I feel shame, because these people aren't out to do me harm. But I feel an inner ugliness, in them, and myself. And it makes me want to run away from everything and just meditate till this pain stops.
But I don't know how to just turn my back on them all. They are not bad people, I just feel too sensitive to handle it all.
Anyway thank you Jhanon, Michel, Alexander, Valdy, Gandarloda, Stugandolf, and Jhanananda. It is really a lifesaver some of the dialogues you all have. Alsoif you happen to read this, welcome Cal. I really want to post on some of the other topics I see firing up here on the forum, but won't be able to access a computer till this weekend.
(From mobile device)
Once that's done, and the evidence for jhana has raised curiosities of readers, I would like to publish a small yet comprehensive booklet on the practice of jhana and the charisms.Do it! Great idea. Consider it a heavy duty emergency. I'll back you financially if you want.
But, I think we first need to get a jhana booklet out their for westerners. Straight-forward with as little room for controversy as possible. Just "Do this, and this will happen."
That's brilliant! I think this is the best way to go about it. You'll get everyone's input on it. Then you might consider publishing on something like Kindle ebook format or something. If that goes well, then maybe a book. Then we'll talk money.
Instead, perhaps I should start a thread which is to become the book, thus allowing input from the only editors I would ever need (the GWV.) I think this is a much better idea, and have seen the same practice done with recent self-published books.
I will start a thread now.
Jhananda wrote this on manic states:
"No, the mania is a good thing. The problem for the manic, is lack of control/discipline. If the bipolar could maintain tranquility and equanimity through the manic phase, then the manic phase could be sustained indefinitely, At that point we could call the individual at least an arahat. So, be mindfully self-aware.
I have made a reference several times to a transformation that happens between streamwinnerdom and once-returning. In the writings of St. John of the Cross, this transformation is called the Night of Sense, or the First Mystic Death. I have tried to explain it here.I understand it as dying to one's self. Where the person has undergone a transformation into a new awareness. Could you better explain this concept of "the mystic death?"
I came up with the concept of Emily in 2006, and wrote a first version of the story in 2010. Unfortunately that version had many problems. It took until this year to organize this, and to understand how everything flows.
In Emily we see the journey of:
(1) Going within oneself,
(2) Returning to past places,
(3) Feeling the pressure of one's contradictions,
(4) Accepting those contradictions,
(5) Suffering,
and (6) Coming out of the underworld.
At the very end you can find a reference to the first jhana. This follows from my experience that the first jhana appears after this transformation is through.
I'm feeling much better, thanks. Also thanks to "the Power of Now."A complete PDF version of Eckhart Tolle's book "The Power of Now" is available free here: http://www.mindwell.be/ebooks/thepowerofnow.pdf
We've told pretty much ever "newbie" to read it since I began interacting on this thread. I want to find some way of making it even more accessible. We have links for free versions all over, but maybe they are not easy enough to find.
Jhananda, you don't think we should have all stream-enterers/once-returners read or re-read "The Power of Now"? I cannot count how many times it's helped me make progress on the path. Sure, it's popular, and incomplete as a whole teaching; but the Buddha's discourses aren't very specific, and I've found Eckhart's book to basically be a "practicing" guide for daily life.
Thank you, Jhanon, I had rewritten this quote this morning but because of your post I decided I liked this phrasing better.
Yes, when we drop the drugs we find access to the charisms much easier. If you have inflammation, then try anthocyanins, which are available in cherries, peaches, apricots, concord grapes, purple corn and black rice, and black soy beans.
Yes, in my experience the charismatic sound can become defining.
Before falling asleep, I had visuals of silhouettes coming from the left side which would come right up to my face to "sniff" me. I didn't get a warm fuzzy feeling from these, and after the fourth one, I began to direct my awareness toward angels/devas, which is maybe only the second time I've done such a thing. I asked for the help of an old friend who has transitioned onto the Pure or Heavenly Abodes. Nonetheless, I continued to absorb into jhana/samadhi sleep. What follows:
Lessons/teaching in sleep? Ghosts? Kundalini that wakes one from sleep? 3+ hours into sleep, I woke up to kundalini that frightened me. It was the usual ecstatic kundalini, but it's stimulation was through a subject I'm not fond of. So despite how much I yearn for kundalini, I found myself evading the situation. I awoke to inner heat in the body, likely due to my fear.
I just want to get this "on paper". I was teaching someone or something during sleep when somehow the issue of ghosts came into the picture. I said/discovered/taught something and kundalini began entering, which woke me from my sleep and caused mild fear.
This reminds of why I stopped meditating to sleep a year ago. During these pre-OOBE's or dreams, I was still what/who you know, but layers of egoic protection are not there.
Still, I think there is merit in meditating to sleep for this exact reason. When I am not in my body, I do not have the usual "egoic protection" that is apparently there. I am wondering what indications this may have on level of attainment.
We are like a conduit through which Nature flows. The conduit is not a self, but the conduit is aware. The awareness is you, but it is Nature.
The self is a whiny, spoiled, indulgent, ignorant, pain in the ass. And every time it kicks and screams, we put it in the corner. Until it is so exhausted and demoralized, it gives up to obedience.Hahaha. I personify "the self" or my ego as the fool within me. I try not to believe everything it tells me. It is so damn stupid. It consumes a great deal of energy if you allow it to.
The self is a whiny, spoiled, indulgent, ignorant, pain in the ass. And every time it kicks and screams, we put it in the corner. Until it is so exhausted and demoralized, it gives up to obedience.
The self is a whiny, spoiled, indulgent, ignorant, pain in the ass. And every time it kicks and screams, we put it in the corner. Until it is so exhausted and demoralized, it gives up to obedience.Hahaha. I personify "the self" or my ego as the fool within me. I try not to believe everything it tells me. It is so damn stupid. It consumes a great deal of energy if you allow it to.
A fruitful contemplative life assures that discipline becomes a natural expression of life.
It's true that I have more discipline than most anyone I know outside of the GWV. But, I am frustrated with some stubborn addiction.As you become saturated in the charisms to the depth of the 4th jhana, then you will find even the most stubborn addictions will fall away.
Numbness is not equanimity. Carelessness is not equanimity. Evasion is not equanimity. Equanimity is equanimity.Mindful self-awareness can be quite painful at times, but we have to be honest with ourselves, as you are doing, if we are going to develop the level of self-awareness necessary to walk the talk, drop our addictions, and consistently meditate deeply.
Numbness is not equanimity. Carelessness is not equanimity. Evasion is not equanimity. Equanimity is equanimity.Mindful self-awareness can be quite painful at times, but we have to be honest with ourselves, as you are doing, if we are going to develop the level of self-awareness necessary to walk the talk, drop our addictions, and consistently meditate deeply.
You may also be suffering from seasonal disorder from lack of sunlight. Perhaps installing a grow light in a comfortable space in your living space will help?
Sorry to see that you are uninspired these days, Jhanon. I get my inspiration from reading the suttas everyday.
If was in a high noise environment, I would seriously consider building a do-it-yourself soundproof box where I could meditate and do my studies.
Both me, and my sister whom I am very similar to, have considered moving south for a long time. Somewhere that it doesn't really get cold. Where there isn't really a defined winter or fall. But I'm still north...I wish I could just pick up my girls and move somewhere warm. With redwoods. Just us, or anyone else needing the same.The redwood forests of Northern California this time of year will be in fog most of the day, and it will be raining, cold and dark for the next 9 months, so you might want to think about palm trees, or saguaros, instead.
Interesting, Jhanon. Could you go into more detail on how you cultivate loving-kindness, compassion, sympathetic joy and equanimity?
- Brahma-Vihara (Heavenly Abodes) are states of being which must be continuously cultivated in daily life and any jhana beyond the 1st. In both psychedlic/entheogen and meditation traditions, and in my experience, they are considered the ideal "set and setting" for absorption.
- Past experience reveals that intense and ceaseless cultivation of mindfulness and absorption in brahma-vihara are the most important practices when one is not in formal meditation. These have been the greatest tool, outside jhana, for breaking cycles of depression and anxiety.
- Brahma-Vihara can sometimes seem impossible to cultivate when one is in an ordinary human mind state. Recalling memorable past experiences of brahma-vihara can function as a "flashback" does in psychedlia. Recreating such experiences in the mind can give the individual the fuel needed to begin generating and absorbing thoughts in-line with Brahma-Vihara states. It may seem fake, or stupid at first. But very soon it becomes the state of being. These states are far more blissful than ordinary, unkempt mind states.
- As far as my personal experience goes, an individual not absorbed in the Heavenly Abodes (brahma-viharas) will be highly unlikely to reach beyond the ordinary OOB experiences and phenomena that occur in the transitional phase between 4th jhana and 5th jhana. Experience of God or Union (jhana 5-8) has only occurred in my experience when ample absorption in brahma-vihara is present. Also in my experience, the state of Union in jhana 5-8 is far more profound and beneficial than an ordinary OOB experience which occurs in the transitional phase. Below is the GWV resource revealing this distinction.
http://www.greatwesternvehicle.org/jhana.html
Miscellaneous Hypothesis, Considerations, and Intuitions Regarding Union, Brahma-Vihara, Psychedelics, and JhanaI read through your thoughts to the end and found that you had apparently succeeded in working your way through your unpleasant emotional states and established pleasant emotional states. Since you mentioned psychedlics/entheogens I just wish to point out that I have never met anyone who was successful at cultivating or establishing religious experiences, and/or the pleasant emotional states via the use of psychedlics/entheogens. A lot of people try it. None of them seem to succeed, but they keep trying.
Brahma-Vihara (Heavenly Abodes) are states of being which must be continuously cultivated in daily life and any jhana beyond the 1st. In both psychedlic/entheogen and meditation traditions, and in my experience, they are considered the ideal "set and setting" for absorption.
I'm sorry if my response was lengthy and confusing. I'm working on communicating better. But it is taking time.This is all useful information. I understand what your saying.
I know Jhananda said "In my experience the seven enlightenment factors and the four heavenly abodes (brahmavihāras): boundless lovingkindness, compassion, altruistic joy, and equanimity all come from mastering the 8 stages of the religious experience (samadhi)". I think because Jhananda was on his own in most of his practice that this is true. But that has not exactly been the case for me as you've seen.Back in the days of the Buddha you needed a sangha to learn the Dhamma which was transmitted orally. Today we have books and the internet with forums such as the GWV. But it is not the most ideal situation. Jhananda managed somehow on his own to walk the entire path.
I think that at least one jhana experience is necessary to begin developing the brahma-viharas. But I also think if we are fortunate, we can skip some suffering with a refresher course from a spiritual friend. Just like you did for me today, and I've tried to repay. Otherwise, why did the Buddha teach the Brahma-Vihara's? Why didn't he just teach jhana and tell everyone "just keep meditating?" Why did he stress the importance of spiritual friendship?That's a good point. But late in his life the Buddha advised Ananda that he should take no other refuge other than the Dhamma. Now Ananda did not need a sangha since he had learned the Dhamma from the Buddha.
We have a lot to be grateful for when it comes to Jhananda and the GWV[/b]Yes, we certainly do.
It is true, Jhanon, that wisdom is endless, so one gets to a point that one finds stillness is better than a constant stream of insight, so one learns to turn it off most of the time, and turns it back on when needed.
I think it is a good thing that you write down your insights, and work to organize your insights in book form, so perhaps one day your book will take form, when the time to publish it.
Also, the world needs mystics to contextualize their wisdom by showing how it is like past mystics. So, before your book will be complete, you will need to build a collection of quotes from a range of mystics that support your premises.
Insight is a good thing. It does need to be tempered by critical thinking, and a great deal of reading. Because, when you think that you have figured something out that no one else, is when you need to balance that insight with critical thinking, and a great deal of reading. When you do so, is when you will know whether you have come up with some truly new and unique, or something that every mystic in the past has expressed, or something that is just manic-delusional.
The Buddha of the early discourses often refers to the negative effect of attachment to speculative or fixed views, dogmatic opinions, or even correct views if not personally known to be true. In describing the highly diverse intellectual landscape of his day, he is said to have referred to "the wrangling of views, the jungle of views."[6] He assumed an unsympathetic attitude toward speculative and religious thought in general...
"Right View" must be derived and proven from direct experience. Sounds like a pretty dogmatic statement, LOL...: WikiThe Buddha of the early discourses often refers to the negative effect of attachment to speculative or fixed views, dogmatic opinions, or even correct views if not personally known to be true. In describing the highly diverse intellectual landscape of his day, he is said to have referred to "the wrangling of views, the jungle of views."[6] He assumed an unsympathetic attitude toward speculative and religious thought in general...
Sorry I couldn't come up with a better source than Wiki. But it's food for thought.
I agree, Jhananda. I was trying to say the strength and frequency with which you communicate these things is by no means unjustified or excessive as might appear to some. Actually, having been attacked with copy/pasted doctrine in an attempt to marginalize what I've stated--that instead illustrates what I stated--is maddening. This is what the individual did.Yes, it is quite maddening when I found every where I go I am attacked for expressing myself. This is why I have retreated back to my own 2 forums, and do not go onto other forums any more.
The various forms of lunacy in such an act is enough to drive one insane.
"Right View" must be derived and proven from direct experience. Sounds like a pretty dogmatic statement, LOL...: WikiThe Buddha of the early discourses often refers to the negative effect of attachment to speculative or fixed views, dogmatic opinions, or even correct views if not personally known to be true. In describing the highly diverse intellectual landscape of his day, he is said to have referred to "the wrangling of views, the jungle of views."[6] He assumed an unsympathetic attitude toward speculative and religious thought in general...
Sorry I couldn't come up with a better source than Wiki. But it's food for thought.
I agree, Jhananda. I was trying to say the strength and frequency with which you communicate these things is by no means unjustified or excessive as might appear to some. Actually, having been attacked with copy/pasted doctrine in an attempt to marginalize what I've stated--that instead illustrates what I stated--is maddening. This is what the individual did.Hahaha. No, it wasn't directed at you, Jhanon. But forgive me, I do love to copy and paste. I hope it doesn't drive to lunacy.
The various forms of lunacy in such an act is enough to drive one insane."Right View" must be derived and proven from direct experience. Sounds like a pretty dogmatic statement, LOL...: WikiThe Buddha of the early discourses often refers to the negative effect of attachment to speculative or fixed views, dogmatic opinions, or even correct views if not personally known to be true. In describing the highly diverse intellectual landscape of his day, he is said to have referred to "the wrangling of views, the jungle of views."[6] He assumed an unsympathetic attitude toward speculative and religious thought in general...
Sorry I couldn't come up with a better source than Wiki. But it's food for thought.
Michel, the bold phrase you provided, let's imagine it was directed at me as admonishment--that would be a perfect example of what I just described. LOL!
Well I'm still on my solo retreat. I may remain on retreat until the spring where Ill emerge from hibernation like all the other creatures that keep a low profile for the winter months. It's the dead of winter here in the North Country. It's very quiet. I'm blessed to have all this time to myself with so very few responsibilities. So it's perfect.
It's good to see you back from retreat! You seemed to have increased Energy and Invesrigation, among other factors, just before you went on retreat, and in my repeat experience, if that is sustained while meditating, it leads to terrifyingly ecstatic samadhi. Did you record some samadhi experiences? I would love to read some :)
Well said, and thank-you, Jhananda.
...In fact I have been reflecting recently that what the suttas offer could be embraced by any person regardless of their religion or culture, without the individual having to renounce their religion or culture. This means a Christian, or Jew, or Muslim, or Hindu, or Taoist, etc. could embrace the philosophical system, critical thinking, ethical system, contemplative practice strategy, and description of the meditation experience found in the suttas without renouncing, or violating, any part of their religion.
The Buddha beckons us to find out for ourselves, to prove for ourselves, if his approach works. So if my understanding is correct these knowledges are the fruits of Jhana.Yes, that has been my experience. This is why I encourage people to meditate deeply, because I have found all of the other fruit come just from learning to meditate deeply.
Beyond all question, the mystery from which true godliness springs is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.
Indeed, the sacred secret of this godly devotion is admittedly great: ‘He was made manifest in flesh,+ was declared righteous in spirit,+ appeared to angels,+ was preached about among nations,+ was believed upon in the world,+ was received up in glory.’Well, his quote does not do much for me. I see that he goal, as it is for most Christians, is to obsess over one mystic, and seek the fantastic. I prefer the practicality, and cogency, of the 4 Noble Truths.
I am sorry I have not been active or supporting others on here...
"There is so much pain in this world. I'm not even referencing myself. I see it everywhere and it's really painful. I'm sure it doesn't seem like a sincerely honest thing to say. I can't record via voice to convey my sincerity, because I'll get all choked up and then other people will feel it, too, which is just more pain.
I walked through CostCo today with a friend, and I realized "the only reason you'd visit Costco is if you're using a lot of the same things for 3 months or more. Which isn't how life works, as life is change.
Which means they (the customers) are stuck. Repressing the natural forces of change. In accordance with the mechanics of repression (pressing and re-pressing natural forces down) the whole place was filled with overweighted body's and faces. I mean quite actually they were bent over, backs aching, under the profound pressure of the emotional/spiritual baggage they struggled to press into their body and keep from feeling. IM NOT TALKING ABOUT FOOD. Not specifically, at least.
That was just Costco.
Before I even walked in, I was conscious of the clothes I was wearing which were old athletic stuff that is too big, because I hadn't accumulated enough laundry to do a load without wasting energy or water, and they were the only clean clothes I had left. And I could feel they saw me as some kind of degenerate. What saddened me is they detested a being that already loves them enough to be sad at the sight. And my friend, who is kind and modest from India who they see the same as a Muslim terrorist.
As we left, I had a snap intuition I would have my backpack searched. I never think about this, nor does it ever happen. But I also never go to CostCo, especially on a Saturday afternoon.
I left the intuition behind, while my friend and I continued our observational conversation as we left. So forgotten was it (the intuition) that I was surprised when a lady employee at the exit stopped me to search my bag. I felt sad for her, and I asked her if she searched every purse on the way out--because it must be a difficult job. Then I felt anger and nervousness, but realized it was hers.
She said that she DID search every purse, as three women with large handbags walked out. I looked at them, then looked at her. Guilt overcoming her she said "you're fine" before I even had it opened all the way.
Then at target my friend was walking in the parking lot with me and he walked between a car and the parking space it wanted. Knowing that most car drivers, including clearly this one, look down on walkers, I told my friend "dude, you should come around this way." As he did, a person in the car said "idiot", to this genius IQ individual with more herbalism and health knowledge than anyone in the area, much less at a store. My friend noticed they said this, but I hadn't. I was already starting to ignore things, and I knew I needed to get somewhere to meditate.I have often considered that life seems to conspire against the fruitful contemplative. I believe this is why many of the fruitful contemplatives of the past gave up the world and retreated into solitude. This is certainly why I do my best to do so. However, life seems to conspire to invade the solitude of isolation as well.
I felt sad. Who violates pedestrian right of way and then calls them an idiot for being considerate? Someone with a lot of sadness in their heart. Just thinking of them again my eyes go wet.
Skipping some additional events, I'll skip to getting home. I let it all go, as much I could. But I knew a friend needed help and so I sent them a message before trying to meditate. I was unable to because a cat I rescued and found new owners for, had need to be rescued once again. I felt the cat's pain of being stuck in my tiny room all day, so meditation wasn't totally dedicated. By the time my friend got back to me, and the cat had relaxed, the busses were about to stop running. Since the neglected infant I live with was screaming her head off like a high performance car redlining before shifting gears, I decided I would rather help someone and try to meditate on the bus.
When I got there, my daughter's Mother calls to offer me time with them. When I tell her I'm out helping someone, She says "oh never mind." As in "oh, since you didn't spend the last week at home watching for the phone to ring from me, you must really not care if you see your daughter." I was then left to make a hasty exit to utilize the only chance in the last 8 days I had been allowed to to see her. I don't wish to discuss any worldly matters regarding my daughter and ex, but suffice to say for the sake of this remaining entry that the math works out to me seeing my daughter less than 6 hours of every week.
So, I've missed formal meditation again, and left to see my daughter for what little time I'm allowed. We got to the park with her, I picked her up and she hugged me like she was breathing oxygen for the first time in days. Suddenly I could feel all her sadness. But it is hard to explain this next part.
It wasn't my daughter, the identity's, sadness. It was her "essence" or some version of her not so bound by the worldly, that was the sadness I felt. And then it began to rain. So we had less than a minute alone in a park, because out of compassion for my exes rigid mindset, I brought my daughter back to the car instead of playing in the rain like we would have done if my ex wasn't there.
My daughter began to sob, and I felt terrible as I buckled her in to her car seat. But worst above all, is I only saw her for 37 minutes total out of the last 7 days. After I "synced" with her and showed her it was okay, that I would be alright--she played like it didn't matter. She did this for my ex--her mother. Because my ex's only source of happiness is my daughter, and the belief that she alone is good for her.
But when I looked into my daughter's eyes, I felt how deeply sad her "essence" was. Not so much for herself. She was sad for me. I can't convince you this is true and utterly accurate.
She saw what I was sacrificing for her and her Mom. Having spent what only felt like seconds in the back seat with her while we were back at my place, I began to find my attachment(?) to her was making it increasingly difficult to leave. So I knew I had to go as soon as possible.
I had a genuine smile as I pulled myself away from my daughter. I kept my voice calm so her Mom wouldn't hear, but tears were rolling down my face. Like they are now.
I hugged her Mother because I didn't want her to be sad. I knew she sensed, at some level, what she was doing was painful for everyone. But when I hugged her, I felt her sadness. And it was so overwhelming it almost took my breath away. That has rarely...if ever happened in my life.
The only thing I could do was grip tightly around her so she wouldn't see into my eyes. She asked "What's wrong?" She knew what was wrong. But I just said "I just never get to see her (my daughter)." Because that's what she (her Mom) wanted to hear--that she was causing me pain. But at the same time she hurt to see genuine flowing tears.
I couldn't answer her honestly and tell her how much pain she was in was agonizing to feel. She would deny it and be angry with me. Then she would be in even more pain...
People mistake sadness for depression. For a lack of "looking on the bright side" or "selfish indulgence in ones inner story." But they are not the same. Sadness, or whatever word it might be, is what you feel of others.
I've done my best to explain this. I'm afraid I'm still too naive to do it well. Thank you for reading, if you have. "
17. But Thou, O divine life, never killest but to give life, as Thou never woundest but to heal. Thou hast wounded me, O divine hand! that Thou mayest heal me. Thou hast slain in me that which made me dead, and without the life of God which I now live.
28. Here comes the question, why is it that so few ever attain to this state? The reason is that, in this marvellous work which God Himself begins, so many are weak, shrinking from trouble, and unwilling to endure the least discomfort or mortification, or to labour with constant patience. Hence it is that God, not finding them diligent in cultivating the graces He has given them when He began to try them, proceeds no further with their purification, neither does He lift them up out of the dust of the earth, because it required greater courage and resolution for this than they possessed.
: John of the Cross, The Living Flame of Love28. Here comes the question, why is it that so few ever attain to this state? The reason is that, in this marvellous work which God Himself begins, so many are weak, shrinking from trouble, and unwilling to endure the least discomfort or mortification, or to labour with constant patience. Hence it is that God, not finding them diligent in cultivating the graces He has given them when He began to try them, proceeds no further with their purification, neither does He lift them up out of the dust of the earth, because it required greater courage and resolution for this than they possessed.
Its doubtful yuliya would even hear me out if i tried to talk to her about helping out. I can try, if you'd like. But I can promise, you'll find little peace around her...maybe thats why I married her? hahaYou sure know how to pick them, Cal, lol. It seems that you are married to the 1st Noble Truth: Woman, thy name is suffering!!! Hahaha...
She came home today with a burning hatred inside of her for me. Apparently she thinks I have a mistress because I dont go to bed when she does. Reality is thats when I meditate and research. So theres that, just so youre aware.
I share your craving for death, Jhanon. What the world would see as the supreme symptom of being dysfunctional, I hope is a symptom of transcendence. What constitutes my present pain is my impoverishment of any happiness; my disappointments in every area in life; my bitterness at the world and other people; and my doubts over whether the spiritual and material are as incompatible as I've believed. I often feel as though I have been cursed: and the inner man is under so much pressure that it could crush coal. Unfortunately, there has been no relief.: John of the Cross, the Living Flame of Love17. But Thou, O divine life, never killest but to give life, as Thou never woundest but to heal. Thou hast wounded me, O divine hand! that Thou mayest heal me. Thou hast slain in me that which made me dead, and without the life of God which I now live.
Having hope that it is the way forward still...: John of the Cross, The Living Flame of Love28. Here comes the question, why is it that so few ever attain to this state? The reason is that, in this marvellous work which God Himself begins, so many are weak, shrinking from trouble, and unwilling to endure the least discomfort or mortification, or to labour with constant patience. Hence it is that God, not finding them diligent in cultivating the graces He has given them when He began to try them, proceeds no further with their purification, neither does He lift them up out of the dust of the earth, because it required greater courage and resolution for this than they possessed.
If it will help I can transfer some money over; however, you'll have to send me a paypal, or routing number.
: John of the Cross, The Living Flame of Love28. Here comes the question, why is it that so few ever attain to this state? The reason is that, in this marvellous work which God Himself begins, so many are weak, shrinking from trouble, and unwilling to endure the least discomfort or mortification, or to labour with constant patience. Hence it is that God, not finding them diligent in cultivating the graces He has given them when He began to try them, proceeds no further with their purification, neither does He lift them up out of the dust of the earth, because it required greater courage and resolution for this than they possessed.
This scares me.
Jhanon, if youre hungry youre more than welcome to stop by. Need a shower or wash some clothes, or some more limited provisional things, I can help with that. I received your message, but didnt know how to reply. Its doubtful yuliya would even hear me out if i tried to talk to her about helping out. I can try, if you'd like. But I can promise, you'll find little peace around her...maybe thats why I married her? haha
She came home today with a burning hatred inside of her for me. Apparently she thinks I have a mistress because I dont go to bed when she does. Reality is thats when I meditate and research. So theres that, just so youre aware.
Jason I had hoped to hear back from you. I have class from 11-1 tomorrow but if you came by, or I could pick you up and bring you by, after 1 pm. Let me know.
I could send something as well, though it might not be much.
Thank-you, Jhanon, Zack, Cal and Alexander, for posting your comments to Jhanon's Blog. Thank-you, Alexander, for posting the superb quote from John of the Cross. I am sorry to read, Jhanon, that you are now homeless. Perhaps you will find the mendicant life suits you.
Just as understanding the Four Noble Truths is a critical understanding for the contemplative who is heading toward the superior fruit; so also one must realize just how truly corrupt the world really is.
These realizations tend to bring us to a desire to give up the world in death. This too is a critical step toward the superior fruit, because we must be so willing to give up everything, including life itself. However, one need not act foolishly, and recklessly, but simply put one's head down every time one meditates and at night to rest, with the sincere intent, "I will die now." Doing so will result in abundant fruitful attainment, which I know from direct experience; and it sounds you all will as soon know it to.
I'm so sorry to hear of your desperate circumstances, Jhanon. I can spare some cash this month. I will PM you for details.
I have always felt that I have been pushed/forced (guided) into this contemplative life. Don't think society have anything to do with it.
Don't know if that being homeless is your choice or due to circumstances, I just hope that you take care of yourself. With what I've read about being homeless in America is quite dangerous, please be on the alert. I wish I could be of assistance but I am also in dire straits and we are oceans apart. Take care and you know that our hearts are with you.
I have been in retreat since becoming homeless. Then realizing I was merely houseless, and I always had a Home, I decided to return.Welcome back, Inspiral. I thought of you from time to time and was wondering how things were going with you. Good to hear that you can actually manage a retreat despite all the challenges that being homeless must entail.
Firstly, I must thank you all for the donations. In total, you provided me with $700! Then I was gifted even more from an anonymous donation. I spent many nights wondering how I could adequately thank you all. Because once you showed your support in whatever form it was, I found my way back Home.
I hope to catch up on the many messages and posts, soon.
I love you all. You are my family.
righteousness (https://en.wikipedia.org/wiki/Righteousness)
Righteousness is defined as "the quality of being morally correct and justifiable."[1] It can also be considered synonymous with "rightness".[2] It is a concept that can be found in Dharmic traditions and Abrahamic traditions as a theological concept. For example, from various perspectives in Christianity, Judaism, and Islam it is considered an attribute that implies that a person's actions are justified, and can have the connotation that the person has been "judged" or "reckoned" as leading a life that is pleasing to God.
William Tyndale (Bible translator into English in 1526) remodelled the word after an earlier word rihtwis, which would have yielded modern English *rightwise or *rightways. He used it to translate the Hebrew root צדקים (TzDYQ), tzedek, which appears over five hundred times in the Hebrew Bible, and the Greek word δίκαιος (dikaios), which appears more than two hundred times in the New Testament.
Philosophy, history, linguistics, meanings, and translation
In the word "righteousness," the suffix "-ness" modifies the adjective "righteous," which is "right" modified by "-ous." Righteousness is a phenomenon or state or condition of: resembling or displaying the nature of moral, good, correct, true, factual, excellent, just, virtuous, natural, morally upright, correct for situations, balanced, and honorable being or being in such a state.
Origin Old English rihtwīs, from riht ‘right’ + wīs ‘manner, state, condition’. The change in the ending in the 16th century was due to association with words such as bounteous.[3]
Ethics or moral philosophy
Ethics is a major branch of philosophy, encompasses right conduct and good living. " Rushworth Kidder states that "standard definitions of ethics have typically included such phrases as 'the science of the ideal human character' or 'the science of moral duty'".[3] Richard William Paul and Linda Elder define ethics as "a set of concepts and principles that guide us in determining what behavior helps or harms sentient creatures".[4] The Cambridge Dictionary of Philosophy states that the word ethics is "commonly used interchangeably with 'morality' ... and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group or individual."[5] "[4][better source needed]
Connections of concepts in world history
Righteousness is one of the chief Attributes of God as portrayed in the Hebrew Bible. "Eusebeia" enters the New Testament in later writings, where it is typically translated as "godliness," a vague translation that reflects uncertainty about its relevant meaning in the New Testament.[5][better source needed] In mid 20th century, an inscription of the Indian Emperor Asoka from the year 258 BC was discovered. This rock inscription contained Sanskrit, Aramaic and Greek text. According to Paul Hacker,[34] on the rock appears a Greek rendering for the Sanskrit word dharma: the word eusebeia. In common parlance, dharma means ‘right way of living’, 'laws of nature' and ‘path of rightness’.[6]
"The word εὐσέβεια as it is used in the Greek New Testament carries the meaning of "godliness", and is distinct from θρησκεία (thrēskeia), "religion". Eusebeia relates to real, true, vital, and spiritual relation with God, while thrēskeia relates to the outward acts of religious observances or ceremonies, which can be performed by the flesh. The English word "religion" was never used in the sense of true godliness. It always meant the outward forms of worship. In 1Ti 3:16, the Mystery, or secret connected with true Christianity as distinct from religion, it is the Genitive of relation. (This specific meaning occurs only in Act 3:12.)] This word arises in the Greek New Testament in 1 Tim 2:2, 1 Tim 3:16, 1 Tim 4:7, 1 Tim 4:8, 1 Tim 6:3, 1 Tim 6:5, 1 Tim 6:6, 1 Tim 6:11, 2 Tim 3:5, Tit 1:1, 2 Pt 1:3, 2 Pt 1:6, 2 Pt 1:7, 2 Pt 3:11.[7]"[7][better source needed]
Yi (Confucianism)
Main article: Yi (Confucianism)
Yi, (Chinese: 義; simplified Chinese: 义; traditional Chinese: 義; pinyin: yì; Jyutping: Ji6; Zhuyin Fuhao: ㄧˋ), literally "justice, righteousness; meaning," is an important concept in Confucianism. It involves a moral disposition to do good, and also the intuition and sensibility to do so competently. Yi resonates with Confucian philosophy's orientation towards the cultivation of benevolence (ren) and skillful practice (li). Yi represents moral acumen which goes beyond simple rule following, and involves a balanced understanding of a situation, and the "creative insights" necessary to apply virtues "with no loss of sight of the total good. Yi represents this ideal of totality as well as a decision-generating ability to apply a virtue properly and appropriately in a situation."
In application, yi is a "complex principle" which includes:
skill in crafting actions which have moral fitness according to a given concrete situation
the wise recognition of such fitness
the intrinsic satisfaction that comes from that recognition.[8][better source needed]
Dharmic traditions
Dharma is a key concept with multiple meanings. There might not be a single-word translation for dharma in Western languages. Dharma धर्म can be translated as righteousness, religion, faith, duty, law, and virtue.[9] Connotations of dharma include rightness, good, natural, morality, righteousness, and virtue. It means moral, right, just, balanced, or natural etc. In common parlance, dharma means ‘right way of living’ and ‘path of rightness’. Dharma encompasses ideas such as duty, rights, character, vocation, religion, customs and all behaviour considered appropriate, correct or morally upright. It is explained as law of righteousness and equated to satya (truth, Sanskrit: satya सत्यं). "...when a man speaks the Truth, they say, "He speaks the Dharma"; and if he speaks Dharma, they say, "He speaks the Truth!" For both are one." — Brihadaranyaka Upanishad, 1.4.xiv
In Hindu religion and philosophy, major emphasis is placed on individual practical morality. In the Sanskrit epics, this concern is omnipresent.[10]. Including duties, rights, laws, conduct, virtues and ‘‘right way of living’. The Sanskrit epics contain themes and examples where right prevails over wrong, the good over evil.
In mid 20th century, an inscription of the Indian Emperor Asoka from the year 258 BC was discovered. This rock inscription contained Sanskrit, Aramaic and Greek text. According to Paul Hacker, on the rock appears a Greek rendering for the Sanskrit word dharma: the word eusebeia. In his 250 BCE Edicts used the word "eusebeia" as a Greek translation for the central Buddhist and Hindu concept of "dharma". This rock inscription, concludes Paul Hacker,[34] suggests dharma in India, about 2300 years ago, was a central concept and meant not only religious ideas, but ideas of right, of good, of one’s duty.[11]
For Sikhs, the word Dharm means the path of righteousness and proper religious practice.
The major Jain text, Tattvartha Sutra mentions Das-dharma with the meaning of "ten righteous virtues". [12]
Judaism
Righteousness is one of the chief attributes of God as portrayed in the Hebrew Bible. Its chief meaning concerns ethical conduct (for example, Leviticus 19:36; Deuteronomy 25:1; Psalm 1:6; Proverbs 8:20). In the Book of Job the title character is introduced to us as a person who is perfect in righteousness.
Christianity
See also: Sola fide and Christian views on the Old Covenant
The New Testament continues the Hebrew Bible's tradition of the ethical (1 Thessalonians 2:10) and legal (1 Corinthians 4:4) aspects of righteousness. William Lane Craig argues that we should think of God as the paradigm, the locus, the source of all righteousness.[13] Matthew's gospel contains the most utterances of the word. In Matthew's account of the baptism encounter Jesus tells the prophet "it is fitting for us to fulfill all righteousness" as Jesus requests that John perform the rite for him. The Sermon of the Mount contains the memorable commandment "Seek ye first the kingdom of God and His righteousness". The Greek word dikaiosune also means justice[14] and the sole translation using this rendering for Matthew 6:33 is the New English Bible.
Jesus asserts the importance of righteousness by saying in Matthew 5:20, "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven." Jesus also re-affirms the Laws of Moses by saying in Matthew 5:19, "Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven."
However, Paul the Apostle speaks of two ways, at least in theory, to achieve righteousness: through the Law of Moses (or Torah); and through faith in the atonement made possible through the death and resurrection of Jesus Christ (Romans 10:3-13). Some interpret that he repeatedly emphasizes that faith is the only effective way. Reference (Romans 4:5). (Romans 3:21-24). For example, just a few verses earlier, he states the Jews did not attain the law of righteousness because they sought it not by faith, but by works (Romans 9:30-33). The New Testament speaks of a salvation founded on God's righteousness, as exemplified throughout the history of salvation narrated in the Old Testament (Romans 9-11). Paul writes to the Romans that righteousness comes by faith: "...a righteousness that is by faith from first to last, just as it is written: 'The righteous will live by faith.'" (Romans 1:17)
In II Cor. 9:9 the New Revised Standard Version has a footnote that the original word has the meaning of 'benevolence' and the Messianic Jewish commentary of David Stern affirms the Jewish practice of 'doing tzedakah' as charity in referring to the Matt. 6 and II Cor. 9 passages.[15]
James 2:14-26 speaks of the relationship between works of righteousness and faith, saying that "faith without works is dead." Righteous acts according to James include works of charity (James 2:15-16) as well as avoiding sins against the Law of Moses (James 2:11-12).
2 Peter 2:7-8 describes Lot as a righteous man.
Type of saint
In the Eastern Orthodox Church, "Righteous" is a type of saint who is regarded as a holy person under the Old Covenant (Old Testament Israel) but also sometimes used for married saints of the New Covenant (the Church). According to Orthodox theology, the Righteous saints of the Old Covenant were not able to enter into heaven until after the death of Jesus on the cross (Hebrews 11:40), but had to await salvation in the Bosom of Abraham (see: Harrowing of Hell).
Islam
Righteousness is mentioned several times in the Qur'an.[16] The Qur'an says that a life of righteousness is the only way to go to Heaven.
We will give the home of the Hereafter to those who do not want arrogance or mischief on earth; and the end is best for the righteous.
— Qur’an Sura 28: Verse 83
O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
— Qur'an Surah 49: Verse 13
Righteousness is not that you turn your faces to the east and the west [in prayer]. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free. And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict. Such are the people of truth. And they are the God-Fearing.
— Qur'an Surah 2: Verse 177
Jhanon,
Thanks for coming back to this forum with a great post. It is inspiring to see that you continued to progress over those years. You described the end state where the noble path leads to and some of the key principles behind it. Now I would like to extract some of your knowlesge about practical aspects of implementation of the the path. Hence, the following questions.
1. What would be your recommendations for building a daily routine?
2. I remember reading in your old posts that you were thinking about spending some time at the monastery. Did you ever end up going there and what was your experience? What from your experience can be learned from monastics and what should be avoided?
3. What would be your advice regarding livelihood (jobs, making financial ends meet, and all that stuff) that allows to survive yet is nnot detrimental to practice?
4. What would be your advice for difficult times when "shit hits the fan"?
1. What would be your recommendations for building a daily routine?
2. I remember reading in your old posts that you were thinking about spending some time at the monastery. Did you ever end up going there and what was your experience? What from your experience can be learned from monastics and what should be avoided?
3. What would be your advice regarding livelihood (jobs, making financial ends meet, and all that stuff) that allows to survive yet is not detrimental to practice?
4. What would be your advice for difficult times when "shit hits the fan"?
Additionally, in one of your old posts you wrote that you felt that making progress was easier for you in a company rather than secluded. Did that change over the years?