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For the Path of Ariya is to abide by Niveema/Niramisa Sukha, not jhana. Jhana is the results of one practice of getting rid of tanha (or assavas). So jhana is glued to the Path. When I do anapanasati and satipatthana I do not even think of jhana, it comes like a shadow after getting rid of a substantial part of hindrances from one’s mind. So when you focus on the happy feeling of lightness it will develop into jhana I guess but I do not yet reach Ariya jhana as I guess you will need to be Anagami but I got often spontaneous feelings of getting close to jhana. I have been in concentration-types jhanas and they feel almost the same but this got more lightness and it’s more “fluffy” then anariya jhanas which are good but this is like different grade, can’t compare. Like you have regular cheese which is pretty good but once you have high-grade cheese is like day and night. So I would say this is the same, but not really the same once you have some experience on each side.
So jhana is not Path to Nibbana but glued to Path as you progress. Of course, you can make it up from anariya jhana too but that depends on a person. Once you attain Sotapanna you will easily get inner feelings what is the right method and what is wrong because this is how you saw Nibbana and experience so you can not be cheated again on what and how to do things.
You seem to make up confused ideas on the basis what you learned and read here (and before). For your own sake and sanity do not follow this process of the mind because it will leave you depressed and in a very negative state of mind/feeling.
Just follow the instructions in a day and then when your mind will come back to sanity and lightness it will be easier to understand what is explained on this site.
You will not think your way out of sansara without doing proper work with your mind, directly.
There is just something very negative/painful coming out of you when I read you, sorry. :(
This is how I train Anapanasati and Satipatthana. When I figure it out how to do it – it was a life changer. You won’t believe even RESULTS of such simple practice. I just can believe that modern Buddhist waste time for breath meditation, focusing or anything like that – it’s waste of time and just make you tired, frustrated and almost without results long term.
When I practice Anapanasati with Satipatthana I feel almost instantly bliss in the chest and in the body once my mind approach and do this practice but I know it must to be done right and figure it out. Pure Dhamma have a lot of materials but there need to be exact methods for people to follow and because of my experience, it’s easy for me to make out methods out of that information. Here is how it goes:
First, you need to see how your mind attention moves from one thought to another. Start to get into a habit of observing mind (this is just pre-practice).
Once you can see how your mind attention moves from one thought to another you apply a filter as you would investigate a person for weapon or ticket. If thought will stick to your mind or your mind attention move to exact thought which will find attractive then you investigate in context is it’s a good thought (moral), bad (immoral) or neutral. Once you realize nature of such thought your mind and body will transform instantly or with some time at beginning as your mind will realize you are not one to play with so it will discard bad thoughts on the automatic basis. Once you realize what nature of thought it is then you watch your reaction towards those thoughts in the same way. Whatever it’s good, bad or neutral reaction towards that. Once you get into the flow with it you will feel naturally blissful, happy or at first like cleansed from the inside and light like a feather which it will develop to a very happy state of mind which will permeate the body and you will end up in the first jhana. Once you will be just close to the jhana you contemplate meanings of Anicca nature and it will get you into deeper and permanent states.
I understand all those questions that you want to know and clarify everything but clarification cannot be substituted to the practice. Once you have a clear view on that then you need to go that clear way once explained. If you only keep pursuing concepts which you do not understand and clarify them constantly then what is the point of knowing to walk you need to use legs? Next step is to use them to walk and what you clarified you need to put into practice.
I personally think audio contains javana power and reading contains it too but to a lesser degree. (When you read you record it or “hear it” with your mind so soundwave related to javana power are revibrating in your mind anyway)
I have some theories about it but recording actually saves the wave-pattern of citta which is secured in sound. I think we could scientifically reconstruct part of this citta just to the sound but the problem is just a medium and needed Ariya insight and explanations which we are not aware of and not understand yet which I think may or may not be reproduced scientifically. If we could actually understand the mechanism behind it we could develop a technical process to trigger those things by the outside meaning but those are just theories, keep that in mind.
The thing is when Ariya is recorded there is javana citta in forms of waveforms and right meanings and understanding which opens up a mind of a person who hears and have conditions to revibrate with it so to speak.
I had the same but later on, it’s switched to listening.
Also, I want to tell you to contemplate on something as “inner instinct” and try to find within yourself. Start by thinking about it. I do not know if related to Gandhabba or anything else, or if Buddha spoke about it but if you feel disconnected from the “path” of the worldly way is good to seek help within yourself. There is something which you can get in contact with so to speak on the base of mental level. It’s like an inner guide which can enhance your wisdom. Do not force yourself to find it, it will come as you will just give it a sign.
I can not really explain it rationally or even in Buddha Dhamma terms but there is something like that which you can reach with your meditation or contemplation even if you are just novice you can work your way for it and ask it for guidance.
Try to find that inner guide and inner instinct just by digesting the idea, if you know there is something like that your mind will find it. It’s interesting stuff but I do not know if it’s Gandabbha or Deva or part of your mind I can only experience results and that there is such thing.
If you put the bag full of air it will pop because of conditions and qualities appearing in this process. The same body has physical limitations and the pain will be felt but suffering on the basis of this pain will be nonexistent for Arahant as you would not develop anything unwholesome on the basis of any experience so there will be no suffering.
If what you said would be true there will be not possible to attain Nibbana. The leftover suffering after attainment of Nibbana is only physical so feeling the pain and not create suffering on the basis of that pain are two different things.
For example, if somebody hit you, you do not like the pain can be gone but you can still think and suffer thru many days or even months. The is no doubt that the leftover suffering is there and will be there and can be minimized by lifestyle choices (not always) but I would say this pain is something else than a feeling of suffering which is eradicated at that point and not appearing.
I will show you on more technical analysis.
When you see a person you do not like the first moment of perceiving “I do not like him” is applied as mental fabrication on the basis of neutral vedana of just seeing a person. If you do not recognize him you would not develop such “dislike” feeling.
So Eye -> Object of perception -> MENTAL FABRICATION -> Feeling is conconcted so you experience it and suffer.
When we attain Arahanthood there is Eye -> Object of perception -> NO MENTAL FABRICATION -> Seeing it as it is without any suffering even if it develops neurobiological suffering it’s just as it is without suffering.
I would not say everything is neutral but this is a true meaning of Anatta. I would say now based on my experience with it and results that real meaning of Anatta is “without own characteristic” so to speak or “without flavor”. To experience suffering on any level of aggregates we need mentally fabricate it but they do not have own qualities so lack of this qualities is Anatta. Everything is truly Anatta, but it can not be translated literally as neutral as it goes beyond neutral but neutral can be used in the explanation.
That’s not true :)
It’s a right explanation. I will use an example I used somewhere else:
an example when three people meet. One person has liked for one person, other people do not like that one but bystander do not have a feeling for that person whom the other two like and dislike. So the person (and objects) do not have any inherent quality that makes people likes or dislike, it's one own ignorance (lack of understanding of Anicca nature which is not impermanence) manufacture such feelings and thoughts to arise - otherwise, all people bypassing would dislike himSo suffering generally appears because of this mental fabrication not because of an object of perception or perception itself. As Sariputta said:
Ven. Kotthita: “How is it, friend Sariputta, is … the ear the fetter of sounds or are sounds the fetter of the ear?…”
Ven. Sariputta: “Friend Kotthita, the … ear is not the fetter of sounds nor are sounds the fetter of the ear, but rather the desire and lust that arise there in dependence on both: that is the fetter there…so ear-piercing sound will generate neutral vedana in Arahant even is his body reacts in pain but pain will be not mentally fabricated as painful.
A mind is like a radio. If you are in line with the right wave your life will be better overall even if it’s not a rich life or life you would dream of it will be very good.
What I suggest is to practice chanting with Abhya Thero. Once chants create proper wave structure in your mind you will see life is getting better like you would be touched by a supernatural force but of course those are just workings of proper Buddhist practice.
Once your mind is set in the right direction then the life will follow to be like that or at least your experience of life. This is my direct experience which I actually experienced and still researching on that how the mind actually changes the “wave” of life direction you are floating. What you experience you just going against life so there is friction.
I do not know if Lal agrees (if not, please delete) but there is Abhya thero mentioned on this site who have such chants to practice with
You need to learn the meaning of those (which you can find on youtube of his english discourses) after couple days of listening and chantings with understanding and contemplating you will feel refreshed with “will” to live and cope with things.
My understanding of the rebirth process was even before Buddha Dhamma (but I was interested in vedas and upanishads) I realized rebirth process true observing natural phenomena like plants giving up seeds and from that seed new life appeared when those conditions was applicable for them which I woke up to understanding of rebirth process. We can deduce all micca ditthi by observing natural way. I had also encounters with spirits or ghost I guess so for me it was pretty natural to not having micca ditthi even before attending Pure Buddha Dhamma.
The good thing about that sutta is qualities of Buddha are explained very well which can really help Buddhanussati.
I had this “eureka moment” when I heard Abhaya Thero for the first time and then much of the understanding came after reading the Puredhamma pages.I will give you an example that what you attained now is better then all jhanas masters can even imagine. For example, you are addicted to something like drugs or whatever but you get rid of that addiction and you get back to “normal state” or sober state. In spirituality, everybody looks for something like that but Buddha comes and taught us to attain Nibbana (like being sober from addictions/cravings of this world). So even if attainments of Sotapanna or Sakadagami are not going to blow in your face but you will definitely sober from sansara.
If you will be oriented in being sober then liberation with wisdom and clarity of the nature of this world will be easier.
They are extraordinary, especially higher ones (Most of jhanas experiences I read around got nothing to do with it, rather than just some results of samadhi which are different) but they are like drugs or going out to the circus or some fun park when your emotions are higher to give your spike but in reality anariya jhana just leads to discarding this world for another world of jhanas which is still subject of suffering which is even harder to drop once you get used to jhana practice you do not see nature of either world or jhana but you sees jhana worlds just as better than regular life experiences.
Let imagine the world as a skin of a fruit, sometimes sweet and mostly dry and bitter. World of jhana is like getting into juice and fruit itself that’s why the world can be easily discarded by ascetics as they have a better way to experience bliss then any regular person can attain but either of them does not see the true nature of this fruit and Nibbana lies beyond this fruit by discarding as its sweetness not fulfilling anyway.
