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Roger Ingraham <rogeringraham@gmail.com>

Fwd: try this jhana meditation


1 message Bryan Grossbauch <thebryan@gmail.com> To: Roger Ingraham <rogeringraham@gmail.com> Mon, Sep 12, 2011 at 5:35 AM

---------- Forwarded message ---------From: Bryan Grossbauch <thebryan@gmail.com> Date: Wed, Oct 27, 2010 at 6:26 PM Subject: try this jhana meditation To: Matthew <satmatw@gmail.com> i willl get lessons in this and teach it to you a few people in brians group say its very powerful ---------- Forwarded message ---------From: brent pilegard <peaceofjoy@gmail.com> Date: Wed, Oct 27, 2010 at 9:33 AM Subject: Re: jhana meditation To: Bryan Grossbauch <thebryan@gmail.com>

On Wed, Oct 27, 2010 at 6:32 AM, brent pilegard <peaceofjoy@gmail.com> wrote: On Sun, Nov 22, 2009 at 9:57 AM, brent pilegard <peaceofjoy@gmail.com> wrote:

Of all the teachings on Samadhi, including the Yoga Sutras of Patanjali, the Buddha taught the most comprehensive, precise, and clearest method of entering the many Samadhis. These teachings are presented here. Although, the Buddha is most noted for his contribution of the Insight Meditation Path to Enlightenment, he originally always taught the Insight Path in conjunction with the Samadhi/Concentration path because without it, the Insight Path is nearly ineffective, with it the Insight Path proceeds with rocket like speed to final and complete liberation. Why Master the Jhanas? By mastering the Jhanas, one gains: 1. The acquired skill of direct access to the source of all pleasant feeling and happiness independent of circumstances. 2. Supernormal concentration. 3. Real entrance into higher planes. 4. Supernormal abilities and thus supernormal service capacity. 5. Real contact with enlightened beings rather than simply powerful thoughtforms of them. 6. The capacity for genius and supernormal creativity.
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7. Temporary liberation and enlightenment. 8. Extremely rapid and penetrating Insight Meditation with rapid progress toward permanent liberation and enlightenment (without the Jhanas, Insight Meditation is extremely slow and liberation often impossible). 9. Practicing being a higher Initiate. 10. Developing the ability of liberation as originally taught by the Buddha in India as translated from the Pali (his native language) texts of his talks on the Dharma. Instructions for Entering the 8 Jhanas For All Jhanas: Sit up straight in a comfortable and stable posture that promotes a balance of alertness and relaxation. Sufficient height of supporting cushions should be under the sitting bones relative to the knees and such that the back is supported without undue strain. Posture should support forgetting about the body and allowing it to become as still as a statue. With the cushion on the floor, near cross-legged position with calves parallel to each other (not overlapping) is suggested as no circulation is cut off and a longer sitting is made easier. Eyes closed. Well rested. Quiet environment that is safe from interruption. Earplugs are helpful if environment is noisy. Hands on knees or in lap comfortably. Forget about the environment and anything external. If tired, do the practice initially with the eyes slightly open or standing up, until the fatigue passes. There are two methods of entering the Jhanas: Easy Method: focusing on a mind element/factor of the state strived for as the meditation object that facilitates rapid entrance into and reinforcement of the state. Ex. pleasant feeling. Sometimes Harder Method: focusing on a meditation object that is external to the state but facilitates absorption. Ex. light, loving-kindness, the earth element, etc. Advantage: Awakening of supernormal powers associated with the particular meditation object. Ex. light: divine eye. Instruction for Entering the Jhanas with an Object Other than Feeling: 1st Jhana: Put on a smile mudra and maintain throughout the meditation for the first 3 Jhanas. Focus on sensations of breathing at the entrance of the nostrils for a count of 10 to 50+ breaths, until basic concentration is gained. (Defined by full attention there.) You may use self-talk (on a thought level) repetitively to do this, such as repeating to yourself Focusing on the sensations at the entrance of the nostrils as I breath in. Focusing as I breath out. Then, shift focused attention to the meditation object. Focus on the pleasant feeling object, with an attitude of investigation, allowing it to intensify and spread throughout the body and mind. Goal state: Body and mind are completely filled with intense and energizing pleasant feeling associated with absorption in the object. Upon attaining one-pointed absorption in an object (joy, loving-kindness, light, etc.), extend the space that it contains and then allow the object to fill the space, until it becomes unbounded or seemingly infinite.Extend to enveloping the Earth and then, ideally the Solar System and then out to an unbounded degree. Or, extend as far a you can and then let it go out to an
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Gmail - Fwd: try this jhana meditation

unbounded degree. However, only do so such that one-pointed absorption is not lost by getting dispersed. If you lose concentration then pull back in. Maintain your concentration. When it becomes unbounded, then you have succeeded in abstracting up into that level or plane of reality and extending your consciousness there. Extend the area by opening up the area and then allowing the state to fill it. Or, for some people, it works better to just let it flow out to an unbounded degree. Do every day no matter what, at least 5 minutes. The most destructive thing to cultivating Jhana access is skipping a day. Do at least 5 minutes no matter how well you feel or how successful you are, it is the effort that counts. Ideally, 1 or 2 hours per day is best for optimal cultivation. Setting aside one day per week or month, etc, for all day practice will propel your Jhana abilities a thousand fold. 2nd Jhana: Goal state: Intense pleasant feeling of the object (loving-kindness, light, etc.) overflowing through the entire body and mind to the experience of unboundedness without any thought. A sense of inner confidence or whole-being togetherness should arise in the 2nd Jhana. Three Ways to Enter the 2nd Jhana: A. Spontaneously the mind quiets so there is an absence of thoughts. B. Willed calming of thinking (when no longer needed to maintain one-pointed attention on the state.) C. Refocus attention on more refined and peaceful blissful feeling of the object (which aids in calming the mind). 3rd Jhana: Focus on the refined blissful feeling and complete satisfaction feeling of the object (for example blissful-loving-kindness) to all pervading and unbounded degree such that exciting joy is completely eliminated. 4th Jhana: Contemplate how pleasant and unpleasant (pain) feeling are the same. Use will to transcend both and rise above them to a higher state that has perfect equanimity (attitude of sameness) and non-resistance to all. Pervade body and mind with this state and expand to unboundedness. (Loving-kindness, Altruistic Joy, and Compassion reach only as high as the 3rd Jhana. Light, Intuition, Omniscience, the 5 Elements, and others reach as high as the 4th Jhana and are fully awakened there.) IMPORTANT: The 4th Jhana is the perfect state, and recommended by the Buddha, for practicing Insight Meditation for permanently rooting out ones unenlightened tendencies and achieving permanent liberation or freedom from any type of suffering. This is because it has perfect equanimity, non-resistance, non-bias, and supernormal penetrating concentration. 5th Jhana: Two Ways to Enter 5th Jhana: A. Focus on space containing previous state and exclude the contents of the space and all diversity. B. Find limits of consciousness and expand into unbounded space such that all contents of the space and all diversity are abandoned. 6th Jhana: Focus on the consciousness or awareness of the unbounded space until absorbed in unbounded consciousness.
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Gmail - Fwd: try this jhana meditation

7th Jhana: Focus on nothingness, rising out of unbounded consciousness, becoming nothing. 8th Jhana: Become aware of the perception of nothingness and intend the calming of perception. Tips for an Effective Practice

Allow the Pleasant Sensation/Joy in the 1st Jhana to fully mature through the stages of: 1. 2. 3. 4. 5. Minor Joy (can raise the hairs on the body). Momentary Joy (like flashes of lightning). Showering Joy (like waves on the seashore breaking over the body again and again). Uplifting Joy (which can be powerful enough to levitate the body). Pervading (Rapturous) Joy (the whole body is completely pervaded, like a filled bladder, or a rock cavern invaded by huge inundations of water).

Master each Jhana in Five Ways: 1. 2. 3. 4. 5. Averting to (setting your intention to enter and be in a Jhana for a certain period of time). Entering quickly. Sustaining as intensely as you can for the intended duration. Exiting quickly. Reviewing the experience for the degree of its mind elements, etc.

Use Applied Thought to Switch Jhanas. Use a brief period of applied thought to shift to a higher Jhana. You may even mentally verbalize the shift in meditation object. For example: Joy, Joy, Joy, . . .; Bliss, Bliss, Bliss, . . ., Blissful Loving-Kindness, Blissful Loving-Kindness, Blissful LovingKindness . . ., Space, Space, Space, . . .; using the briefest amount necessary to make the shift. Technique to Refine and Empower the Jhana States in the Jhanas 1, to 4. Pass your attention quickly along the spine from the base to the top of the head, only moving upward, several times. Never moving downward, only upward, starting from the base and along the spine to the top of the head. Avoid TV and music with words before practice. Remember, the 1st Jhana devours and consumes bodily and mental afflictions. Use it accordingly for this.

The Buddhas Description of the 8 Jhanas

The 8 Jhanas as Described in the Pali Canon with traditional Jhana factors in bold Rupa Jhanas (Fine-Material/Form Absorptions)
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1."There is the case where a trainee -- quite secluded from sense desires, secluded from unwholesome states of mind -- enters and remains in the first Jhana which is with initial and sustained thought [to the meditation subject] and is filled with rapture and happiness born of seclusion. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness so that there is no part of his entire body not suffused with rapture and happiness. "Just as if a skilled bath attendant or his apprentice would pour soap powder into a metal basin and knead it together, sprinkling it again and again with water, so that the ball of soap powder would be filled with moisture, encompassed by moisture, pervaded by moisture inside and out, yet would not drip; even so, the trainee drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of seclusion so that there is no part of his entire body not suffused with rapture and happiness. 2."Further, with the stilling of initial and sustained thought, by gaining inner tranquility and unification of mind, he enters and remains in the second Jhana, which is free from initial and sustained thought and is filled withrapture and happiness born of concentration. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness so that there is no part of his entire body not suffused with rapture and happiness. "Just like a lake with spring-water welling up from below, having no inflow from east, west, north, or south, and with the skies [not?] periodically supplying it with rain, so that the cool spring-water welling up from below would permeate and pervade, suffuse and fill that lake with cool water, there being no part of the lake not suffused with cool water; even so, the trainee drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of concentration so that there is no part of his entire body not suffused with rapture and happiness. 3."Further, with the fading away of rapture, remaining imperturbable, mindful, and clearly aware, he enters the third Jhana and experiences within himself the joy of which the Noble Ones declare, Happy is he who dwells with equanimity and mindfulness. He drenches, steeps, saturates, and suffuses his body with this happiness free from rapture so that there is no part of his entire body not suffused with happiness. " "Just as in a blue-, white-, or red-lotus pond, there may be some of the lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips so that no part of those lotuses is not suffused with cool water; even so, the trainee drenches, steeps, saturates, and suffuses his body with this happiness free from rapture so that there is no part of his entire body not suffused with happiness. 4."Further, with the abandoning of pleasure and pain -- as with the earlier disappearance of joy and sorrow -- he enters and remains in the fourth Jhana which is beyond pleasure and pain; and purified by equanimity and mindfulness. He sits, suffusing his body with a pure, bright awareness, so that there is nothing of his entire body not suffused by pure, bright awareness. "Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the trainee sits, suffusing his body with a pure, bright awareness so that there is no part of his entire body not suffused by pure, bright awareness." Anguttara Nikaya V.28
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Gmail - Fwd: try this jhana meditation

Arupa Jhanas (Immaterial/Formless Absorptions) 5."With the complete transcending of bodily sensations, with the disappearance of all sense of resistance, and not heeding perceptions of diversity, thinking, 'space is infinite,' one enters and remains in the Sphere of Infinite Space. 6."With the complete transcending of the Sphere of Infinite Space, thinking, 'consciousness is infinite,' one enters and remains in the Sphere of Infinite Consciousness. 7."With the complete transcending of the Sphere of Infinite Consciousness, thinking, 'There is nothing,' one enters and remains in the Sphere of No-thingness. 8."With the complete transcending of the Sphere of No-thingness, one enters and remains in the Sphere of Neither Perception nor Non-perception." Digha Nikaya 15 How can you tell if you are in a particular Jhana? You can determine this by the presence and absence of particular Experiential Elements. When you review the experience after meditating you can analyze it for the presence or absence of the particular experiential elements and determine where you where. Or, during the experience, you may momentary review the state, and then redirect your attention one-pointedly back toward the meditation object. Once you have learned to establish yourself in a particular Jhana and maintain it then your may review it more thoroughly without losing your height of focused attention. The following Experiential Elements apply to the 8(9) Jhanas (the 9th is attained by combining Insight with Concentration) 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. directed or applied thought; thinking; initial attention pondering; sustained thought; sustained attention joy, anticipatory pleasant feeling, delight, rapture, euphoria, ecstasy, happiness, bliss, satisfying pleasant feeling one-pointedness of mind, absorbed attention external sense desires unwholesome states of mind internal confidence, inner tranquility of mind unification of mind equanimity, attitude of all is equal/same, non-bias mindfulness, superconscious sense of resistance bodily sensations perceptions of diversity sphere of boundless space sphere of boundless consciousness sphere of no-thingness sphere of neither perception nor non-perception (perceptual element nearly gone except for only subtle perception of very core/essential individualized self) 19. feeling 20. perception 21. pure universal identity
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Gmail - Fwd: try this jhana meditation

22. 23. 24. 25.

ill will or anger laziness and sleepiness agitation and worry doubt

Jhana/Samadhi State 1st Jhana

Experiential Elements Present/Active (Underlined is dominant Element) 1. directed thought (-23) 2. sustained thought (-25) 3. joy, rapture (-22) 4. happiness, bliss (-24) 5. one-pointedness of mind (-6)

Experiential Elements Absent/Calmed 6. external sense desires 7. unwholesome states of mind 22. ill will or anger 23. laziness and sleepiness 24. agitation and worry

2nd Jhana

3. joy, rapture 4. happiness, bliss 5. one-pointedness of mind 8. internal confidence

25. doubt 1. directed thought 2. sustained thought

3rd Jhana

9. unification of mind 4. happiness, bliss 5. one-pointedness of mind 10. equanimity

1. directed thought 2. sustained thought 3. joy, rapture 1. directed thought 2. sustained thought 3. joy, rapture 4. happiness, bliss

4th Jhana

11. mindfulness 5. one-pointedness of mind 10. equanimity 11. mindfulness

5th Jhana

5. one-pointedness of mind 15. sphere of boundless space

12. sense of resistance all of above and . . . 12. sense of resistance 14. perceptions of diversity 13. bodily sensations

6th Jhana

5. one-pointedness of mind

19. feeling all of above and . . .


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16. sphere of boundless consciousness 7th Jhana 5. one-pointedness of mind 17. sphere of no-thingness

15. sphere of boundless space 19. feeling all of above and . . . 16. sphere of boundless consciousness 19. feeling all of above and . . . 17. sphere of no-thingness 19. feeling all of above and . . . 19. feeling 20. perception

8th Jhana

5. one-pointedness of mind 18. sphere of neither perception nor nonperception

(9th ) Cessation 5. one-pointedness of mind 21. pure universal identity

Jhanas and Levels or Planes of Reality In each Jhana, the personality is fused with: 1st Jhana: Higher/Abstract Mind and lower levels of the Soul/ Causal/ Light Body. 2nd Jhana: higher levels of the Soul/Light body and the Universal Mind, Unbounded Joy. 3rd Jhana: Buddhic or Christed Body, Unbounded Bliss, Universal Love. 4th Jhana: Atmic Body, Perfect Equanimity, Universal Will/Life, Transition of Cessation of Feeling. 5th Jhana: Unbounded/Universal Space, Transcendence of Form and Diversity

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