For this month’s regular open-audience, open-discussion “Ask Us Anything” — continuing discussions about meditation and related topics — Denny gives an in-depth presentation on Qi, Qigong and Daoyin (with presentation slides above) including the following mentions:
Don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” When you know for yourselves that, “These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness” — then you should enter & remain in them.
As you all know, Josh and I have done a few AUA (Ask Us Anything) sessions. This Thursday (1/14/2021) we are doing our first AUA Live, in response to a simple but profound question asked by our friend and a new student of our Saturday morning exercise/meditation practice …
What Happens to your Mind when you Meditate?
The two formats (AUA versus AUA Live) are slightly different in that the regular AUA is pre-scheduled for every last Tuesday of the month with a pre-selected topic, whereas the LIVE version is more like ER where a question was asked and we find it necessary to answer ASAP. The Live format is going to be less formal.
Please accept our invitation to join us this Thursday. If you want to be in front of the camera, please send us an email [at integratingpresence [AT] protonmail [DOT] com or denny k miu [AT] gmail [DOT] com (without spaces)] so we can send you a link. Or you can watch and provide live comments with the following:
http://dennykmiu.com/Facebook (this one works 100%) [UPDATE: 1/14/21 11:23am Central Time from Denny: “For some reason, I am not able to do live streaming on Facebook today and all my previous videos and posts that had to do with live streaming are deleted. We will go back to Zoom and live stream with Youtube.”]
Thanks and we look forward to seeing you on Thursday (1/14/2021) at 10:00 am PST.
Denny & Josh
(Pre)show notes from Josh:
I usually feel introducing us — with self-deprecating humor — as “The Dumb and Dumber of Buddhadharma” can only thin the ego down so far getting minimal laughs, but today it seems way more appropriate for two guys attempting to master the human mind in an hour. [Note: I mistakenly say Bodhidharma instead of Buddhadharma in the video]
As always, we encourage everybody viewing or listening to use what is presented here as points of reference in their own research and check everything in their own (meditative) experience. What you hear today may even lead astray from better innerstanding the mind.
For better or worse, my lack of a Western Philosophical background which most people in the US addressing this topic are well versed in. My interest actually deals more with fringe topics that we won’t go into today other than to say they have potential to expand, give new perspectives and deeper comprehension with the risk of getting lost in the weeds and being unable to relate any insights to alleviate stress and suffering.
Define mind and provide distinction between similar terms of brain, attention, mindfulness, awareness, consciousness, thought/thinking, “thoughting” (thoughts happening without knowing why or willing them), and contents of mind/(mental) phenomena
Some cultures when asked where the mind is point to chest, others point to the head
Thinking seems to either be primarily in language, or primarily in image
Thinking exercise: OK, do not think of a pink elephant
Awareness exercise: OK, I want you to stop being aware, just cut it out.
[recently, from arrowriver.ca, heard definition of] Saṅkhāra as broadly defined as (compounded) formations/fabrications >> more narrowly can be defined as >> mental formations >> and yet more narrowly can be defined as >> volitional formations
Insights into Namarupa / Body and Mind
Some say because mind can’t be detected with senses there’s no such thing as mind.
Two other potentially relevant science-based sites:
heartmath.org — “HMI has developed reliable, scientifically validated tools since 1991 helping people reduce and avoid stress while experiencing increased peace, satisfaction and enjoyment. Research at the HeartMath Institute shows that, adding heart to our daily activities and connections produces measurable benefits to our own and others’ well-being. We are at the dawn of recognizing Love as the new transformational intelligence.”
noetic.org — Institute of Noetic Sciences: Inspired by Science, Transformed by Experience. The Institute of Noetic Sciences (IONS) is a research center and direct-experience lab specializing in the intersection of science and profound human experience.
Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of sensual desire, … upon thoughts of ill will, … upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty.
Perhaps another pertinent point: the three types of people in the world likened to a person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond.
Audio only version — What Happens To Your Mind When You Meditate? | (1/14/2021 — “Ask Us Anything – LIVE” with Denny K Miu)
I’ve previously mentioned being fortunate enough to not really have been bogged down by physical pain, yet how to work with pain in meditation is a seemingly common request. Instead, for a while now, I’ve faced (energetic) blockages; or worse, ignoring them to continued and often increased detriment. I trust most of the following considerations may be helpful if experiencing blockages, especially when in meditation and contemplation:
Assessment: What’s being blocked, from where, how and why?
What is the origin, causes and root condition?
Is there an associated organ, energy meridian, and/or area of the body?
Can the heart of the blockage be located?
What is the essence of the blockage?
Can the blockage(s) be used as meditation object and/or how can it be incorporated into meditation?
Explore any and all correlation of the blockage(s) with cessation
What is the overall relationship with/to the blockage? Are there any other corresponding areas of the body with the blockage, and if so, what’s the relationship like between them? What is the relationship like between the blockage and the whole body?
Feel into the truth of the blockage
What can be noticed of the breath in and around the blockage?
What are any associated and related emotions? Why and how might emotions be relevant?
When/how do different aspects of the blockage change?
How could this blockage be trying to help?
Can this be made into a teacher?
Reverse psychology: what if I desired more of this blockage? Can I actually express genuine gratitude for and towards the blockage?
What does it need? Perhaps ironically, how can you serve it?
Bring complementary energy, not contentious or conflicting energy
Abstain from giving extra energy to the blockage’s blocking
Focus on the blockage’s changeability
Bring awareness to the wholesome pleasures of meditation
How is the energy — and energy circulation/flow — in and around the blockage?
Soften and notice energy flowing near the edges
Plug into and connect to any places of flow within the blockage area; as well as any other flow places in the body and with the body as a whole
Upon noticing, is there a defaulting to habitual patterns and tendencies in the ways and manners of attending to the blockage? If so, how quickly and frequently? And how long does it usually take to become aware of this?
What energy is needed and/or required for (and/or to address) this blockage?
Are there more wise and skillful terms to use and refer to other than “blockage” and “stuck energy”?
Is it helpful and wise to practice with the blockage using the four great elements — earth, wind, fire, water?
Consider perspective shift: ‘…shifting your awareness from “get me outta here” or “let me go” to “thank you for transforming me. I am ready to trust you now”.’ [(not specifically for blockages) via Matt Kahn 7/25/2021 newsletter]
Starting around 12 minutes 38 seconds, Ajahn Succito talks about how to work with blockages (on an energetic level) including:
introducing and invite blocked energy to unblocked energy
bringing the energy of the heart to the energy of the body
inclining the heart to open and patiently stay with and encompass the blocked area in benevolent energy
As a practice suggestions:
invite ideal energy — perhaps an area where there’s unblocked energy — to, from, circulating through, in, out and around in all directions, boundless. If requiring more specific energy, the sublime abidings of the Brahama Viharas may be helpful.
“wrap” the blockage in an energetic cocoon of the aforementioned energy
‘Feeling blocked does not mean anything is in your way. That’s just an old way of interpreting the mysterious complexities of life while confusing self-criticism and blame for new forms of insight. Quite literally, feeling blocked means you are in such a state of expectation that you are innocently blocked from seeing the circumstances of this very moment as evidence of what’s already on its way. The reason you may live in drastic states of anticipation is because you are an intuitive being who is so excited about what the future holds, you can’t help but do everything in your power to rush towards it.
The opposite of feeling blocked is being in the flow.
Quite literally, being in the flow means you are advancing towards the future in a more balanced, heart-centered, and grounded way — so much so, you are able to clearly see each moment as auspicious evidence of what is already flowing in your direction. The notion that you have to fix your blocks and ‘do everything you can to stay in the flow is an old paradigm way of unknowingly blocking the awareness of life’s inherent flow. It is simply the case of life planting seeds of possibility, only to refine the process as individual and collective consciousness ripens in maturity.’
Only if yet to achieve mastery with the aforementioned do I recommend considering the following, somewhat fringe, more metaphysical approaches that I’m not responsible for what does or does not happen so proceed only with full self-responsibility and with caution:
Investigate from various levels: astral, intuitional, vital, etheric, spiritual, divine, etc. [For possible reference see dharma teacher Phillip Moffitt’sNine Bodies of Consciousness teachings and meditations]
Perceive blockage as a reminder that on an higher/expanded dimension (perhaps 8D) any blockages have already been transmuted, transformed, and/or healed.
Experiment merging with the blockage
3/27/21 UPDATE: Beth Upton provides two major approaches that relate to cultivating samadhi: (starting at around 52min 11sec) One is an excluding and ignoring training where blockages unravel by themselves. The other is finding blockages and doing certain practices to unblock them.
RELEASING BLOCKAGE
In order to release the knot whereby saṅkhārā form the contracted state, you use skilful saṅkhārā. These helpful formations include the kind of thinking and the heart-energies and attitudes that flow along with healthy breath-energy. In a nutshell: be guided by your breathing rather than your self.
As a practical tip, this means that you don’t aim for the centre of the problem, and you don’t try to fix it; instead, you turn your attention to the overall embodied presence and let that steady your awareness. From that basis you access a source of steady and soothing energy – in this case, that of in- and out-breathing. (Otherwise, the presence of a kind and steady person is an invaluable resource.) Then the practice is to keep connecting the difficult area to the healthy mix of verbal, heart and embodied energies you have established as a foundation. This can then flow into and work on the difficult pieces – in its own time and way. Herein the golden rule is that you don’t go into a bodily or psychological area that feels highly activated, troubled or potent without that steady presence. The motto is: ‘good energy knows what it’s doing, so stay with it.’
As this work, and the releasing effect that it has, may seem disorienting, how can you be confident that this is the correct approach? The two standards to keep checking in with are a) ‘Is my whole body here – can I feel my feet, and my back? If I can’t, am I spinning out or tightening up? Better stand up, flex a little, or walk.’ This approach can help to facilitate a proper boundary within which energy can settle. In tandem with that, point b) is ‘Can I establish and maintain a quality of goodwill towards this experience?’ This isn’t as straightforward as it may seem, because it requires wise goodwill, not a sentimental coating. Goodwill as a Dhamma practice is informed by the understanding that ‘This energy or condition needs some supportive attention. I will place my awareness next to it and listen. May this quality of patient and sympathetic attention help it to find its resolution.’
This may seem to be over-cautious, but saṅkhārā are both the patterns laid down by reactions such as fear or repression or other forms of stress, as well as the ways whereby we manage these reactions. In brief, our emotional outbursts, our skilful and unskilful responses – kamma – are saṅkhārā. But rather than suppress or complicate them, the wise approach is to use embodiment and a steady heart to release and resolve these ‘kamma-formations’.
This irregular “Dharma Questions” series deals with “dharma” meaning both the truth of the nature of reality and some Buddhist teachings. Please see this post on the intensions for questioning and not questioning. Amongst other things these questions can be, but not necessarily:
thought experiments
borderline musings not meant to be answered
from laziness of not contemplating or researching them yet
The following questions explore Arhatship, the way of Bodhisattvas and Buddhahood from a limited innerstanding in order to gain clear, right, true knowledge for the highest good and well-being of all, without preferences. Even if based on proper premises some of these questions may be unanswerable and/or may be better left unanswered for now. Please see this post on why and why not to question for over-arching reasoning behind these types of inquiries.
Is there a Theravada equivalent to purelands/Buddha-fields and if so, do Arhats and Bodhisattvas apply? How?
At Paranirvana what happens to any and all abandoned karma on a mundane level especially if collectivity (ie., collective consciousness and interconnectivity) is involved? Do others then bear it? If so that would make entering Parinirvana kind of irresponsible unless being a great inspiration and benefit by doing so, right?
Could somebody desiring Buddhahood have no opportunity to do so (after becoming enlightened/attaining Arhatship) by hearing teachings from a Buddha (because then one would not be self-awakened)?
Where are passed(paranibbna) Arhats now?
Can arhats obtain Buddhahood (in current life)?
Can (the) arhatship (path) be a step on the Bodhisattva(hood) path and/or vice versa? If not, why?
If the historical Buddha was in previous lives an unenlightened Bodhisattva how/why did he become a Buddha? Wasn’t he supposed to forego enlightenment? (If the term bodhisattva here means something different than the current Bodhisattva vows could this term bodhisattva be misleading?)
Since the Buddha, after full awakening, was no longer subject to kamma in the same way as before, what dynamics or principles governed the situations and events that occurred after his enlightenment? Additionally, among the intentional thoughts, speech, and actions described in the Jātaka tales, which ones are explicitly mentioned in the suttas as having borne fruit for Siddhartha Gautama prior to his enlightenment? Conversely, are there any intentional actions—mental, verbal, or physical—not mentioned in the Jātakas, but referenced in the suttas as bearing fruit for him from previous lives before his awakening?
Where did the notion of saving all beings originate? Do beings need saved in the first place? How did it get like this? Why can’t beings save themselves? And if on an ultimate level there are no beings who/what is saving who/what?
If not completely liberated how can choosing to be reborn again and again until all beings are liberated best help completely liberate others without the knowledge of complete, total and full liberation? In other words, how can we best help others to the fullest capacity, and on/from the highest level if not fully enlightened? The paradox being once completely liberated, there’s no coming back (into a human life) to help liberate others right?
Could Bodhisattvas (attempting the) saving (of) beings interfere with the learning, growth and journey of some?
[Note: if changing the language of “vowing to save all beings” to something more like, “upon request, helping and instructing beings,” it puts to rest many of the “saving all beings” questions]
Could some bodhisattvas be under Mara’s control since choosing to forego full liberation and remain here where Mara is in charge? And could some only be a bodhisattva so as to achieve Buddhahood for themselves?
What if all beings became Bodhisattvas except a few or one?
If/when all but bodhisattvas have realized buddhahood/full enlightenment then how will/is realizing full enlightenment for bodhisattvas happen/gone about?
What happens if buddhahood happens spontaneously while a bodhisattva? Is that breaking the bodhisattva vow?
Could those vowing the Bodhisattva path be tempted with (unskillful, unwise, unwholesome) worldly power feeling they may need worldly power to accomplish vows?
Could more powerful beings lure others on to the Bodhisattva path as a reincarnational trap?
Can bodhisattva vows shy beings away from heavenly realms? If so don’t the heavens also need liberating?
Are there bodhisattvas in the animal realm? If so, who? If not, why not?
Can’t passed Arhats and Buddhas assist in liberating beings without being human here (like from a pureland or Buddha-field)? How could beings yet to realize enlightenment know a Buddha would provide more benefit while in the world?
Is a type of hybrid Bodhisattva/Arhat(/Buddha) possible?
Can Buddhas have been Buddhas in the past before, rejoined samsara, then reestablished Buddhahood?
It is said if one kills an Arhat, realizing enlightenment is impossible in that lifetime. Hypothetical thought experiments follow surround this: what if an Arhat worked as a doctor? What if this doctor had patients who did not comply with certain orders from this doctor that then lead, however directly, or indirectly to this doctor’s death? If say 20 people where involved at varying degrees of complicity, would they all then loose their chances for realizing enlightenment in the current lifetime? Why or why not, and how would this play out? Conversely perhaps, what if hospital administration and/or other authority figures in a way forced the hand of this doctor to not save someone when they could have; and then this was then found out followed by seeking and carrying out revenge; but while resulting only in serious injury to the government and/or authority figures, the death of this doctor Arthat was incurred? Or something else like: what if this doctor was in a coma and other healthcare providers for this doctor decided to pull the plug? And how about if the waters on this coma scenario were further muddied by multiple parties involved at varying degrees of mal-intent?
Could putting off enlightenment in Amitābha pureland due to strict requirements be a condition for dragging on rebirth after rebirth? What about those there being under outside influences to drag on rebirths for their own gain especially if stuck and/or maintain power? Could this happen? Why or why not?
How did the Buddha avoid (ever) being reborn in the pure realms (as he achieved all the formless jhana’s — if it works like that)?
What plan(s) do those on bodhisattva path have for (guaranteeing) encountering true dharma after (and between) dispensations of each Buddha?
Potentially related info, questions and answers from elsewhere:
For this month’s open-audience, open-discussion “Ask Us Anything” — continuing discussions about meditation and related topics — Denny and I address the “McMindfulness” phenomena mostly by exploring the translation of the original Pali word “sati” — often translated as “mindfulness” — by offering up “remembering” as a more original translation. We also touch on some classic sati related topics like:
The Five Hinderances
“Right Mindfulness”
12 Links of Dependent Origination (or “Conditional Genesis” [Pratītyasamutpāda]) especially “Contact” before “Feeling”
Four Foundations of Mindfulness
Also mentioned:
Some of the critiques and upsides of McMindfulness
Story of Shiva and Hindu goddess Sati
Body/Qi/Mind/”Void”
Metaphors/images for mindfulness from the Pali suttas
Below are our original show notes:
(Notes from Josh:)
Overall I don’t maintain a solid sweeping position for or against the popularity of mindfulness. I feel, like pretty much anything, the skillful and wise (pros) vs. the opposite (cons) must be weighed, and mostly on a case by case basis.
Without boots on the ground in many of the areas where mindfulness has gained popularity it’s even more challenging to speak to, or make broad criticisms and (especially) recommendations/solutions, which by the way, seem severely lacking.
This is a complex topic often addressed in an overly simplistic manner, glossing over significant material with many truths and mistruths mixed together.
When something gains popularity, (if it hasn’t already from the onset,) there seems a high likelihood for the agendas from various players — social, political, economic/industrial, religious, organizational, technological, etc. — to jump in and mold to their liking (and not liking) whatever can be molded, often resulting in distortions, divisions, and destruction.
https://www.theguardian.com/lifeandstyle/2019/jun/14/the-mindfulness-conspiracy-capitalist-spirituality — some great points but no real solutions offered, mostly an underlying bashing of the current version of capitalism (which really isn’t capitalism. I don’t plan to mention political systems on the episode. For our notes: We all know the hangups of capitalism. Not a proponent of this version of gangster capitalism, nor a proponent of socialism, communism, or technocracy. Big proponent of solutions though. Some short term: voting with your dollar and paying attention to what you want to give energy to without ignoring or denying anything. Long term: various clues and bread crumbs I won’t go into here.)
Key points in general to address for the episode:
Defining mindfulness
Pros and cons of Popular/ (vs.) Secular/ (vs.) Buddhist mindfulness
Proper mindfulness (leading to awareness, the foundation for wise decision making)
Ethics involved in teaching and learning mindfulness (if mindfulness should be taught on its own)
With so much criticism is it possible for newcomers to dismiss mindfulness entirely, and/or the opposite, can mindfulness’s popularity lead and enforce followers to not properly examine mindfulness?
Potential questions for Denny:
China angle?
Observations from Silicon Valley compared to the Midwest?
What if asked to teach mindfulness to “black ops” military, or corrupt corporations and/or organizations, or anyone who you pretty much know will likely abuse it?
(Notes from Denny:)
Tomorrow we will focus on “McMindfulness and the Mindfulness Industrial Complex”.
Take any self-help/wellness topic (including Mindfulness and more recently Meridian Tapping Therapy), the pitch is always … “if you have Fear, Phobias, Anxiety, Stress, Emotional Trauma, PTSD, Grief, Sadness, Shame, Frustration, Anger, Resentment, Carvings, Addictions, Chronic Pain … and nothing works, try this?!”
Rather than criticizing the McWellness, I think it is more useful for us to properly define “Mindfulness”.
Mindfulness is Sati and the original interpretation is “remembering”.
According to Wikipedia, the English term Mindfulness already existed before it came to be used in a (western) Buddhist context. It was first recorded as myndfulness in 1530, as mindfulnesse in 1561, and finally mindfulness in 1817.
Then in 1881, Thomas Divids, a Pali-language scholar used it to mean Sati, where he wrote in his Buddhist Suttas, “Sati is literally ‘memory’ and is used with reference to the constantly repeated phrase ‘mindful and thoughtful’ (sato sampajâno) ….”
Sati was the name of the Hindu goddess of marital felicity and longevity. She was the first wife of Shiva (one of the three gods who along with Brahma and Vishnu, are responsible for the creation, upkeep and destruction of our universe, respectively).
The legend was that Sati’s royalty parents wanted a daughter and was advised by Brahma to pray before the goddess Adi-Parashakti. Finally she consented and took birth as their daughter but warned them that if she was ever insulted, she would return to her celestial form and disown them.
After Sati grew up, she married Shiva against the will of her parents. She was so devoted to her ascetic husband that when he was insulted by her opulent father, she jumped into the fire to kill herself in order to uphold Shiva’s honor.
Then as promised, Sati returned to being a goddess again and through another reincarnation, came back and became the second wife of Shiva.
Now that’s “remembering”.
Sati is also the name of an outlawed funeral custom in India where a widow immolates herself on her husband’s pyre in order to show her devotion (i.e., remembrance) by taking her own life shortly after her husband’s death.
In conclusion, Mindfulness (念 or Sati) is simply remembering.
The historical Buddha is regularly portrayed as primarily full of love and light in popular culture. While this is just one aspect, another angle this post intends to explore is the Buddha’s decisiveness, diligence, determination, and immense courage in the face of pretty much anything and everything without shying away from squeamishness. It’s also kind of an exercise in using the suttas (and sutras) to back a certain viewpoint — perhaps similar to how some can interpret various parts of the bible to support a vast array of agendas. Obviously doing something like this can range from wise and skillful to the complete opposite.
The Upayakausalya sutra ‘describes a past life of the Buddha as a ship captain, put in an impossible situation of letting a murderer kill passengers, or letting the passengers kill the murderer. In every scenario he foresaw with his psychic power, someone would be killed and people would be reborn in hell. He decided to kill the murderer himself…’:
While Christmas trees represent generosity and giving, these days they could also be associated with materialism and consumerism. Perhaps somewhat in contrast, Bodhirukka, or tree of enlightenment, is a certain tree associated with the awakening of each of the 29 Buddhas named in the Buddhavamsa, the Chronicle of Buddhas.
The gallery of trees below shows best guesses at anything I could find about trees listed (but not linked to by Wikipedia) for some of Buddhas 1-21. They are captioned with the number of the Buddha, followed by tree name listed in Buddhavamsa, then by common and/or latin tree name for the guess and link to source(s). Also included are tree images for Buddhas 22-29 (as linked to by Wikipedia.)
What can trees teach and help with right now? Stillness? Resilience? Effortless nourishment? Standing in your power? Giving and receiving? Majesty? Flexibility? Firmness? Want of recognition? Growth? Decay? Renewal? Earth connection? Wisdom? Mystery? Beauty?
Monks, spend time with Sāriputta and Moggallāna. They are wise monks who assist their companions in the Holy Life. Monks, Sāriputta is like a parent, Moggallāna is like a babysitter. Monks, Sāriputta leads one to the attainment of stream-entry, Moggallāna leads one to the highest goal. . .
Maudgalyāyana (Pali: Moggallāna), also known as Mahāmaudgalyāyana or by his birth name Kolita
Linked below are places in the Pali Cannon mentioning supranormal abilities or so-called “psychic powers” or I’ve also heard the term “transconventional powers” describe this or similar.
But first, a few questions (even though it is not worth wasting much energy defending the significance of seemingly fantastical things in comparison to where the masses still reference (their) reality: the TeeVee news media which is currently still being dumbed down to around a 5th grade level, and also whatever is on social media in alignment with it.)
Why would supranormal abilities even be mentioned by, or in association with a historical figure so psychologically developed and adept by today’s scientific standards that neuroscience and psychology is finally catching up with some of the Buddha’s teachings?
How do psychologists into Buddhism who deny psychic phenomena respond to Moggallana, often said to be foremost in psychic powers among the senior disciples of the Buddha? Was Moggallana delusional? If so, was the Buddha delusional for not saying anything about Moggallana’s delusions?
If these abilities are only mere mythology or metaphor how did they originate? Where did the ideas come from? If from the imagination, how does that work?
Why spend so much time detailing and mentioning “psychic powers”?
Why were “psychic powers” so important to Devadatta the Buddha’s cousin and brother to his wife, and whom some say was his arch nemesis?
What is the significance, if any, of the (establishing of the) monastic rule prohibiting public displays of psychic power for anyone except the Buddha?
It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving continuity: as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving continuity: as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
And what is enthusiasm that’s too lax? It’s when enthusiasm is combined with laziness. This is called lax enthusiasm.
And what is enthusiasm that’s too tense? It’s when enthusiasm is combined with restlessness. This is called tense enthusiasm.
And what is enthusiasm that’s constricted internally? It’s when enthusiasm is combined with dullness and drowsiness. This is called enthusiasm constricted internally.
And what is enthusiasm that’s distracted externally? It’s when enthusiasm is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called enthusiasm distracted externally.
And how does a mendicant meditate perceiving continuity: as before, so after; as after, so before? It’s when the perception of continuity is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant. That’s how a mendicant meditates perceiving continuity: as before, so after; as after, so before.
And how does a mendicant meditate as below, so above; as above, so below? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ That’s how a mendicant meditates as below, so above; as above, so below.
And how does a mendicant meditate as by day, so by night; as by night, so by day? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. And they develop it with the same features, attributes, and signs by night as by day. That’s how a mendicant meditates as by day, so by night; as by night, so by day.
And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance? It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day. That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.
And what is energy that’s too lax? …
And what is mental development that’s too lax? …
And what is inquiry that’s too lax? It’s when inquiry is combined with laziness. This is called lax inquiry.
And what is inquiry that’s too tense? It’s when inquiry is combined with restlessness. This is called tense inquiry.
And what is inquiry that’s constricted internally? It’s when inquiry is combined with dullness and drowsiness. This is called inquiry constricted internally.
And what is inquiry that’s distracted externally? It’s when inquiry is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called inquiry distracted externally. … That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.
After jotting down intuitive information and collecting odds and ends of teachings on breath for quite some time, I’ve finally compiled the first part into a video (along with an MP3 audio version) and include a (tran)script below:
Breath: Questions for Contemplation; Perceptions and Practice Ideas MP3 audio version [MP3 file download]
Disclaimer: it may be wise to find a balance with this material for whatever it may bring up: intrigue, fear, relief, breakthrough, novelty, overwhelm, overkill, irrelevancy, etc. One can pause the video at anytime for contemplation.
Or instead of viewing as study and practice instructions just sit back and take this in as a display of possibilities — letting the material resonate with whatever strikes as vital.
However you’re called to receive this presentation please take what is skillful, wise and useful/helpful and leave the rest. Also, this presentation could easily become outdated and/or refuted.
For any questions posed in the material it is encouraged to engage each question the following four ways, both internally to yourself, and to me with any counter-questions for both of our benefit:
answer directly
answer with analysis (and elaboration after deconstructing)
answer by counter-question(s)
do not answer, or give no response
In addition to this public presentation the private portion may be given if working with me, or may be released later. Much of what’s public is aggregated from other public sources while the private includes material I’m unsure of what portion is public and what portion is not.
Both the public and private presentations primarily address the breath through approaches, observations, conjecture, perceptions, practice ideas, and inquiries ranging from simple, commonplace, practical, and broad overviews to the bizarre, obscure, esoteric, and minutia while sometimes these categories overlap.
Overall, a basic bare awareness of breath is primarily needed. Again, this presentation is not to overwhelm, for overthinking, for comparison, or judgement. Rather, to enhance the likelihood of maintaining and/or prolonging bare awareness of breath for/during breath practices.
Questions for Contemplation
What if this was the first time noticing breath?
What is more important than breath in this moment?
What effects are the breath having right now (on any and all levels you have access to inside and outside)?
How is your relationship with your breath in this moment?
Integrating Presence 