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Thank you. I did get confused a bit.
I better spend my time on something useful. ( I did realize it a bit late, after resting).
Theruwan saranayi.
Hello everybody.
I hope everybody is doing well.• In the book written by Deleson Armstrong called “mind without craving.”
At the end of the book, many practitioners talk about their attainments.Reading them and carefully examining them.
It appears that most of them, if not all, have no relation to magga phala.
Just to be sure, I sent a question about this so-called cessation experience to the venerable Deegoda Dhammadassi.
If the video gets uploaded, I will leave it here. (It’s possible that the video didn’t get recorded)
It is best not to consider things like that as attainment.I will leave a story I found about such an experience below; reading it makes things clear.
• And he has made a new interview. And he is saying a lot of confusing things.
If somebody can explain what he is talking about that would be great.Tales of
CESSATIONU Tissa sat for hours in a state of blankness. His posture was firm and his mind fresh and alert when he emerged from his sitting. He had had a sudden cessation experience and wanted to have it again. The first experience occurred
while he was watching his mind in a meditative exercise that began with mindfulness of rapid breathing.
Ever since the first experience, he had been instructed to practise and use resolutions in his sittings. He made resolutions to go in quickly to thestate of blankness, ‘the peaceful void’; then to go in frequently. After he was quite adept at that, he resolved to go in and stay in ‘the peaceful void’ for increasingly longer periods of time.
But he was not always successful in staying awake during his sitting. Sometimes he would doze off and
wake up feeling very sleepy though his posture was still firm. Sometimes he would nod often.
How could it be otherwise? Isn’t everything
anatta—not subject to the control of the self? Even resolutions, which are mental formations (saṅkhāras)
that depend not only on strength of mind but also on other favorable conditions, e.g. food, climate and health to give the desired result, are anatta.
His dozing and nodding were defilements to his sitting. At the same time, he had had numerous
cessation experiences—willfully going into and coming out of that ‘peaceful void’. Because of the
repeated cessation experiences which he attained rather easily, he had no doubt at all that the Gates to
the Woeful Realms (Apāya) were closed for him. What puzzled him, however, was why his defilements had
not been totally eradicated: “How come I’m still not an Arahant?”Inspiration from the Past
“The trouble with yogis nowadays,” declared U Datta, interrupting U Tissa’s reverie, “is that they only talk of how much they want to be awakened.
But they don’t really try. Look, how much time and effort do they actually put into serious meditation?”
“You can say that again,” U Tissa replied. “If only we can be spurred by a sense of urgency…”
“Remember the five bhikkhus when Kassapa Buddha’s Sāsana was declining?”
“Sure. They said, ‘This is the Age of Decadence. What do we have to do with those shameless bhikkhus who don’t respect the Vinaya? Let’s climb
up a hill and sacrifice our lives to meditation.’ When they got to the peak of the hill they threw away the ladder and were forced to devote their last days to
meditation and nothing else.”
“Talking of the Age of Decadence…,” U Datta sighed. “Look at what’s happening today. Even meditation monks and Sayadaws who are supposed to be pure in their sīla, handle money and break many
Vinaya rules, not to mention the vast majority of non-practising monks everywhere. We are at the Age of
Decadence too.” U Datta sounded rather emotional as he touched on this sensitive issue.
They were monks who had been utterly disgusted with the prevalent moral
decadence of the Saṅgha and had taken to the forest, aspiring to lead a life more in accordance with the
Dhamma-Vinaya. “Yes,” U Tissa agreed. “You’re right again. We are at the Age of Decadence.” He paused and thought
deeply for a few moments. Then his face tensed up as
he said firmly and gravely, “We ought to follow their example.”
Other members of the forest Saṅgha protested and tried to talk them around, “Look, this is not the Age of Decadence. Pariyatti Sāsana here in Myanmar
is flourishing like it never has. We even have five Tipiṭakadharas, monks who can recite the Tipiṭaka by heart.
There are still monks who have deep
respect for the Vinaya and try to conduct themselves accordingly. You don’t have to resort to such drastic
measures. You can go on an intensive retreat and vow not to talk unnecessarily.”
“Nothing less than the fear of death can stimulate urgent, wholehearted effort,” retorted U Tissa. U
Datta nodded in agreement. Their hearts were intent on striving for attainment in this very life. Do or die it didn’t matter—as long as they died trying.Do or Die
U Tissa and U Datta left the forest monastery in search of a suitable place to do-or-die-meditate. A few hundred miles later they arrived at a seaside
monastery and explained their plans to the resident monk: The Sayadaw was to make arrangements for a boat to take the two of them to a small uninhabited island offshore and leave them stranded so that they would be forced to meditate until they died of thirst, hunger and exposure.
“Sayadaw Phayar, we hope you can help us. We are striving toward a noble goal.”
“Okay, I sympathise with you. But I have some important business to do in town right now. So can you please stay here and look after my monastery for
a few days? I’ll make the necessary arrangements as
soon as I get back.”
The two earnest monks were compelled to wait for the Sayadaw’s return before they could embark on their heroic enterprise. During the interval, however,
U Datta thought things over and backed out.
“Well, if you dare not do it, stay here then. I’m going,” U Tissa remarked bluntly as he got up to leave.“But the Sayadaw’s not back yet, so where are you going?”
“Up to the top of that hill over there,” U Tissa replied, pointing to a hill near the monastery.
U Datta was obliged to stay back in the monastery until the resident monk returned. His plan was to wait four or five days at the seaside before going up
the hill to see how his friend was faring.The Crazy Monkey Saves the Crazy Monk
Now the Sayadaw kept a pet monkey. On the third day after U Tissa’s departure it started to go berserk for no apparent reason. U Datta was at a complete
loss as to what to do.
“I’m not staying here with this crazy monkey, that’s for sure. Might as well climb up the hill now to see how U Tissa’s doing,” he thought.
When U Datta got to the top of the hill he stared aghast at the sight that made him exclaim:
“Oh my Lord Buddha! U Tissa, what have you done?”
U Tissa was sprawling limply on the ground smeared with fresh blood spurting from two clean
cuts at the throat and wrist respectively. A bloody razor was lying by his side. U Datta ran down the hill to get help immediately. U Tissa was rushed to the nearest hospital and, to cut a long story short, he
lived to tell his tale in a soft rasp:
“After I had slashed my own throat and wrist, I lapsed into a strange realm of consciousness. A very
frightening, black hellish vision appeared before me. I tried to get rid of it by various meditation techniques but it just wouldn’t go away.”• Sorry for the delay.
° I’m not sure why they haven’t uploaded the videos on YouTube.
° I have uploaded video number 50.
° I’m using an old phone, and YouTube is blocked in my country.(It’s not easy to find a VPN that works)
° I have put the video on unlisted, until
I have asked the venerable.Dhamma desana 50 in English, by Venrabel Deegoda Dhammadassi. – YouTube
• Timeline.
° 4:00 Reading the question.
° 06:50 End of question.
° 07:47 Four Aria truth.
° 10:45 The opening of the eye of wisdom.
° 14:25 Habits.
° 21:40 Paticcha samuppada.
° 01:03:30 Application of vitakkasanthana sutta.2 users thanked author for this post.
“What is the ultimate goal for you?”
Nothing less than ultimate reality, absolute truth or whatever they call it. At the very least anagami.“Is it to enjoy the jhanic experiences?”
NO. After some injuries, I realized Jhana was not that reliable and i couldn’t get to a deep state of mind anymore.
That’s why I searched for better methods. Googled it, and ended up here. It’s been a year since I’ve been studying the site. thank you.
As for this post I just wanted to introduce 6r’s it’s not a new thing. It’s a right effort that everybody knows + relax.
It can be used for vipassana too. That’s how I’m using it right now. Not the object of meditation, but method 6rs alone.
The object of my meditation for both jhana and vipassana has always been the sound of Nada, some call it the sound of silence.
How to use it for vipassana has been explained by Ajahn Amaro. For entering jhana you should apply 6rs. Other method out there can cuz serious harm. I’m still experiencing the side effects.“Can you describe your jhanic experience?”
If you are using this sound to enter jhana, then it’s going to be super fun, based on how deep you are in jhana or samadhi. The tune and its volume changes. letting you know where you are and where you going.
When it comes to this sound there’s a lot to say.
As for jhanic experiences, the deeper you go the more the body becomes air-like, usually the perception of solidness goes away. Beginning from the foot. In some cases the body seems to get very tall and strange, there are a lot of strange things that happen don’t know where to begin. Usual experiences are a light body and a sense of comeness. Sometimes extreme joy delight. Some time still and quit, free from usual blabbering thoughts.
In higher states extraordinarily balanced mind, doesn’t grab at things like sounds with hate or lust, at that point usually below the neck is not felt. And strangely it seems that the usual feelings in my chest have moved, I remember some sort of energy from my chest going through spin on top of my skull, at the 3 or 4 jhana.
A lot of strange stuff, hearing bell-like sounds in both ears, not from physical objects…“Which jhana can you get to?”
3 or 4. It’s not that hard to get to this state. I don’t know whay everybody says it’s hard. It’s probably the method. Just sit 2 hours on each setting 1/5 even 1 hour 3 to 4 times a day. Walking works too, I remember being in a very busy city with the sound of cars and all, still my mind was in some deep state. My body was like air while walking and I could hear the nada in the background.Sorry for the late answer. English is not my first language.
And sorry for my lazy answers. There’s a lot I want to say, but language, this old phone, and my broken English; kind of stopping me.Thank you.
In this video, he briefly mentions he doesn’t have any cravings.
2:00
It’s difficult to know if he’s anagami or not.
But their 6r’s method does work.
If anybody likes testing stuff, and then thinking. Then go ahead and do it. that’s what I did.
At first, I thought they were all liars.
What I did was just put the 6Rs in my usual practice. I was in jhana quite easily!
It’s probably related to that relaxing step they use.
