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Sevetha bhikkhave, Sāriputta-Moggallāne. Bhajatha bhikkhave, Sāriputta-Moggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaɱ. Seyyathāpī bhikkhave, janetti evaɱ Sāriputto. Seyyathā pi jātassa āpādetā evaɱ kho Moggallāno. Sāriputto bhikkhave, sotāpattiphale vineti. Moggallāno uttamatthe. Sāriputto bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituɱ desetuɱ paññāpetuɱ paṭṭhapetuɱ vivarituɱ vibhajituɱ uttānīkātunti
I remember something like this when Buddha mentions attend Sariputta for stream entry Path and Moggallanna for Arahantship
I do not know if you find it useful but here is some information
There is an esoteric way to influence devas and different beings into action to do something but Buddha already explained it was not the right way to do so in his suttas about wrong livelihood. Most are superstitious and made up but some practices are real based on my experience but I do not know about their consequences in the future. I think we can bypass to some extent kamma of this life and influence things the way we want if we know how but compared to the whole sansara it’s still nothing. I would compare it to the smartphone, we can use certain ways nature and supernatural moves but it’s still mundane stuff that will not lead to Nibbana. Imagine that you can magically create some wealth or bring something to yourself – your mind would be very “hyped” up and you would develop lustful, hateful thoughts, you would smash your enemies etc. which is only fuel to ignorance.
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It’s sad seeing how people can be clueless even about basic things in Dhamma.
Imagine that you are on caravan going so fast that you can not stop it. The only way to stop is to cut off reins of the horse. All other religions focus either on the horse or on the caravan that’s why they are a bootleg (or at the best – limited version of spirituality) Buddha provided a real deal. Once you attain enough wisdom you can cut off reins and stop the suffering forever. People do not even know they are on the caravan (10 micca ditthi) so how this process can even start?
All those questions and confusion only springs from not understand real Dhamma. It’s like making up conclusions about 2+2 is maybe 6 maybe 7 maybe it’s 2 or maybe it’s 0? Why make up assumptions and conclusions about it without learning it? There is no “shortcut” or we can not “make up” Nibbana just by assuming things of what Buddha Dhamma is or not.
Get things straight, learn Dhamma and stop daydreaming about it!
“For me” “What I think” “my experience” = wrong views.
I’m not a teacher, Buddha is. You have very wrong self-assumptions but rather than focus on them (hate, greed, and lust) you rather follow jhana. If you can follow up with jhanas then even the first one is enough to attain Nibbana, why pursuing them more when the first one is enough? Don’t be an example of addiction or attachment to jhana. :)
I would prefer for you to focus on Buddha Dhamma and jhana as the way you explaining things have no relation to what Buddha taught or Dhamma. The point of this site and forum I think is to show the right direction of understanding, try to follow it with the jhanas and you will benefit much more then what you are aiming for now.
To make any progress in Buddha Dhamma first you make sure you understand it very clearly so you can relate any situation in relation to Dhamma. I would suggest to learn key Dhamma concepts and to attain right view. If you are able to attain 4th jhana, try to study Anicca nature in 4th jhana or in any jhana anicca nature of any state.
Not understanding Buddha Dhamma (as explained by Buddha) is cause of any fuss in practice, whatever in ceto or panna vimutti
To be honest what you explaining seems not even close to jhana to be honest. Are you sure those are jhanas? What in-between object have to do with jhana?
From my experience jhanas are very are those days. (I mean the real one)
Buddha Dhamma is not to be happy but realizes that there is no happiness to be gained from this world.
“For a very brief moment, all of my “senses-impression” (including mana indriya) disappear completely” = Not Nibbana
“For a very brief moment, all of my “senses-impression” (including mana indriya) disappear completely” = Not Nibbana, very wrong experience.
I do not know what you are talking about. If you see the difference between regular life and Nibbana then your are really clueless about Buddha Dhamma.
Buddha Dhamma got nothing to do with focusing or calming the mind by the means of concentration. Once you understand Dhamma concepts mind transform permanently. It got nothing to do with numbing relaxation or calmness of the mind. We develop wisdom which finds also reflection in regular life so trying to divide that way to attain Nibbana is somewhat opposite to regular life is super wrong and you will only struggle which will lead to depression and giving up Dhamma because of own misunderstandings.
You need to know that trying to understand Dhamma with hate, greed, and lust make no sense and it’s not possible. Understanding grows on its own when one is cutting them off.
The transition is so subtle that is not possible to even realize the movement from one to another till the new knowledge arises. For me it was for first 2 days or 3 days I was so entertained by it beyond words but later on, it’s matured on its own and kind of “switches” when this state matures on its own.
I would like to share the experience but this is beyond the possibility of this world. A mind can be adapted to the higher realms like that only when exposed to it directly but for me, the experience bypassed the mind or the mundane mind which we use to work with in relation to six senses. What Lal is saying is right with the experience in the limitations of rational understanding of such phenomena which is the best you can get without proper experience. I’m already shared some of my meditative experiences but I doubt anybody believes them (for me would be hard to believe that without being subject to those experiences). This type of experiences of beyond rupa jhanas and their aspects like infinite space etc. if I start speaking about them nobody would take it seriously as the mind will negate those experiences being to used to limitations of six senses. That’s why I always mention that most of the things people ask, are curious about or want to fill up themselves with the ideas which are nonsense and got nothing to do with Buddha Dhamma, we can come to some understanding without experience as Lal presented but it does not lead anywhere besides having some idea – even to really grasp right idea of such experiences and not distorted imagination itself person need to be cultivated to some extent or have some insight into Nibbana to deduce those things of how they are (they already need to have some Panna to penetrate into that stuff). I would rather believe that dragons exist and things that happen with fantasy books or Indian mythology is more real then what happens beyond out limitations of our six senses if I would be not subject to those experiences – there would be no way I could possibly believe such things even when explained exactly how it is (which is not possible to be exact with it to bridge and transport any sense to regular person).
“Both akasa and vinnana are infinite. One can experience that (I have not) when one gets into the first two arupavacara jahna of Ākāsānancāyatana and Viññāṇañcāyatana.
Ākāsānancāyatana comes from Ākāsā + ananta + ayatana, which means it is “infinite spatial plane”. Plane does not mean a two-dimensional surface. I cannot think about a suitable English word; it just means “it is out there”
I’m surprised that you explain it very well without experience. I happen to experience it for a couple days and it’s as you say. It’s out there, explaining it in normal mundane words is not possible, when I experienced it as a thought of it as Nibbana as suffering there is so subtle that you have a hard time to recognize it.
