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VISTAS:
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FAQ
The extent to which a teacher is necessary... Indeed, people do have an incredible capacity for seeing all sorts of lights, colours, shapes, sizes, etc. That is where the qualified teacher comes in. If he is qualified at all, he will be able to perceive in meditation whether the novice is on the right track or not. We cannot dismiss all the things which people see in meditation as mere hallucination. Of course, many of them are. But generalizations on the subject are deceptive, to say the least. Each case has to be taken in hand by the teacher qualified to do so...
The matter of the Nimitta. We omitted mention of the preliminary moving of the nimitta through the centres to simplify matters and to avoid confusion. We have known some, after they have already sunk the peripheral faculties down to the seventh position, to be jolted out thereof, and to start all over again from the nostril. This is a tedious and superfluous process. All that is necessary is to plunge the peripheral faculties down to centre and fix it there. Of course, most people find it extremely difficult at the first start to fix consciousness at the sixth or the seventh position, because it is so deep. That is why in-and-out-breathing (anapanasati) is generally recommended in the Scriptures, because it is easier to concentrate on the breath. Nevertheless, when breathing becomes refined, fades away, and finally stops, it is to the sixth position (void centre) that the peripheral faculties sink, rising thence to the seventh position, and there stopped. Whence the sphere of Pathama Magga is perceived...
The sphere of Pathama Magga (First Step) in its beginnings may appear as a mere star-like nucleus, but when intimately approached presents itself as huge, a whole aura of light. The normal size is approximately 3 cm. in diameter. However, according to the capacity of the practitioner, it can be expanded to a diameter of 4 metres. The sphere, of course, pertains to the human form. However, the spheres which pertain to the celestial form, and all the other forms which follow, are even greater in expansion and size. Now the sphere of the Dhammakaya Arahatta, for instance, is 40 metres in diameter at its normal size. However, it can be expanded to an even more incredible breadth, so as the capacitate the world in its void centre.
Regarding the whole matter of the luminous sphere. It has to be spherical, bright, still, and present itself as clear. It often presents itself even clearer than daylight. As for the size, it does not matter. It may so happen that the aspirant perceives a huge sphere instead of a small one. The sphere perceived may not be that of the Pathama magga, but one pertaining to a more devious form. If so, it does not matter. Just concentrate in the centre thereof, and carry on.
In most cases, however, it is only the small star-like nucleus which is perceived, and progress always seems held up there, to despair of the aspirant. It implies that perception hasn't arrived at culmination point, is still immature, unripe. Or that the subject cannot approach close enough to perceive the sphere in its true proportions. However, with time and patience, the nucleus will one day present itself as a sphere. It will have to be perceived as a sphere if anything further is to be done. And all the aspirant can do is to despair and leave off.
It is due to the very separative tendency of the peripheral faculties, always holding at a distance instead of sinking in to void centre (the sixth position), that the sphere presents itself as a blur, a star, or a mere jumping nucleus, or even not at all... It is best not to imagine or visualize anything. One has just to sink all the peripheral faculties down to void centre and thence up to the seventh position ... This sphere of Pathama Magga, and all the other spheres which follow, are not only to be observed objectively as from a detached status, but to be merged into. It is only then that their true essences may be experienced.
The various spheres of Dhammanupassana satipatthana, Sila, Samadhi, etc., already contain the elements of mindfulness, morality, and so forth, respectively. All experience accumulated in past lives is contained in spheres, the sphere being the most self-contained of forms. Of course, if these qualities of mindfulness, etc., are already there, they have still to be cultivated, developed, enlarged, and purified as one treads the path (Magga). The above spheres are the Noble Eightfold Path itself, and it is only through them that release is ever achieved. However, they can scarcely be said to be inherent or not to be inherent. They are certainly to be cultivated and enlarged.
One pronounces Samma Araham: Sa-ma Ar-ra-hung. And it means the perfect, or worthy one. Since the aim of meditation is perfection, the mind has to occupy itself with this ideal, keeping it to the fore, so that these qualities of perfection may arise as concentration becomes intense. Besides this, this word formula is a sort of mental signal to those higher spiritual beings in Nibbana by whom supernormal aid may be transmitted down.
You enquire regarding the nucleus of light expanding into a sphere. This sphere is in every creature, and you do not have to imagine it, because it is already where you are looking for it, in the seventh position as seen in the diagram. All creatures have this sphere in them or they would not be alive, for it is through this sphere that they were born at all. People do not perceive this sphere because from the time of birth onwards, all their activities are centred outside the body, not inside. When we attempt to concentrate, therefore, and sink our peripheral faculties down into the centre of the body, we cannot expect our attempts to be crowned with immediate success, because the mind has been so accustomed by habit to perceive only things which are outside. What is more, through contact with the external world, consciousness has become restless, crudified, and defiled, whence the keeness of its perception has therefore been obscured thereby.
It is essential, therefore, to first calm and purify the faculties by sinking all attention to the centre inside. This, of course, is extremely difficult at first, and all that may result is often a sensation of whirling or groping in the dark. We have to be brave and patient, and continue. We cannot expect to perceive light immediately, even as a man going out from a brightly Lighted room into the dark outside cannot make out anything distinctly at first.
You enquire, if the sphere appears blurred or flickers and flits how the default is to be corrected. There is only one way. That is, to calm the body and mind by attempting to fix attention on one point, upon the centre of the sphere, and keep it there absolutely still. It will then slowly clarify by itself. Of course, this is extremely difficult, because the sphere often manifests and presents itself as a mere nucleus, upon which it is hard to concentrate. It appears small because of immaturity in meditation, for if the peripheral mind were to approach closer thereto, this nucleus will be revealed in its normal proportions as a sphere of 2-3 cm. in diameter, large enough on which to concentrate...
Regarding the matter of the 'Bright Mark'. It is a vague term, which conveys little sense. These so-called 'Bright Marks' as you may notice from the booklet, are really spheres which contain essential properties peculiar only to themselves. That is to say, mindfulness (satipatthana), morality (sila), concentration (samadhi), wisdom (panna), release (vimutti), and the perceptive-knowledge of release (vimutti nana dassana). It is important to know at which particular sphere (and to the especial form it pertains) one is concentrating on at any particular moment, and not class them all under some amorphous heading of 'Bright' Light'. And this also applies for the term 'Body', which is misleading and inadequate, for each successive astral form possesses its especial significance and name, not to be confused with the next.
Regarding the 'pin-point' or 'tiny diamond' which you say comes and goes. Yes, it is quite possible, and very necessary, to enlarge it... I have known some to take years before their efforts are crowned with visible success. On the other hand, others take only a few days... We cannot hope for quick success, because the mind is by its very nature a precipitate thing, by habit rushing on in its random and fickle course. It need hardly be stressed, however, that our efforts are not being applied in vain...
These spheres are not a repetition, because each successive form (or level of consciousness) is imbued with a succession of spheres, in various increasing degrees of refinement. They are indeed different stages of attainment. The forms mentioned are not the result of auto-suggestion but are the result of the process as consciousness is pushed to its most translucent limit. As for the term Arupa-Brahma, it is understood that it does not imply lack of form but that the 'form-lessness' lies only in the attainments practiced. Namely, akasananca ayatana jhana, etc.
Unfortunately, we were not in a position to clarify all this in detail in the booklet, because these concentration exercises are something to be experienced rather than described. It is in view of this literal disadvantage (the ineffability of concentration attainments) that descriptions fail.
You express doubts regarding the concentration exercises, in view of their repetitiousness. Perhaps it would be as well to clarify that they are not variations on a simple theme constantly elaborated. The whole method is a process of pushing consciousness from its crudest mundane level to its translucent supramundane limits. This, of course, is something to be directly experienced to be appreciated. Each successive form and its respective spheres are different stages of attainment, in ever increasing degrees of refinement.
It will be appreciated, therefore, that the booklet was not intended for general reading but as a meditational manual. It is only after all the stages have been attained, and consciousness is purified to its most translucent limit, that the attention is adverted to other attainments, such as the investigation and observation (in jhana) of the Four Noble Truths, etc...
You say that you have been able to perceive a misty sphere. That is good, fix attention on it and keep it there, until it clarifies and becomes bright, and translucent. On no account let it disappear, until another nucleus is seen in its centre, which again will manifest as a sphere as concentration becomes keen. You say a black mark appears. We have to expect such things. This black nucleus which you see is the evil in life, and whenever we meditate it does its best to overoome our minds in the darkness of ignorance, of greed, delusion, and hate. We have to be constantly on our guard against these evil forces (akusala dhamma) and extinguish them as soon as they manifest. This is why we witness Buddha's emphasis on mindfulness (satippatthana).
You say you see many nimittas. We have to take whatever nimitta that appears one at a time or else concentration wanders and strays, and the thread of the process is lost. We have to be prepared for all these manifestations, and not to be lured from our main objective... We should not allow any visions or landscapes to distract us from the main objective of arriving at the various forms and spheres, until finally the Dhammakaya form is perceived...
You express doubts about the method advocated... Of course we do not say release cannot be attained without jhana. There are two methods of release: panna-vimutti, and ceto-vimutti. Panna vimutti is that method which obtains release through repeated (life after life) discrimination (vitakka vicara) on the factor of impermanence, suffering, and impersonality, until attachment and the defilements (asavas) are winnowed away and finally exhausted. Attainment of release through this 'dry-bare' method (without jhana) is also called sukkha-vipassaka. Perhaps this is the method most congenial to the psychology of the West, due to its peripheral facility. Buddha himself, however, did not attain perfect enlightenment through this method (as some would like to suppose he did). And why? Because this is not the method of the All-Enlightened Buddhas. This method of sukkha-vipassaka does not endow the aspirant with all-enlightened knowledge or supernormal power essential to a Buddha, who has to teach and convince. This method however, is sufficient to winnow away the asavas, insofar as individual salvation is concerned... It is not in the domain of an Arahatta to know all, an honour reserved only for the Buddhas due to their immense aeonic travail.
As for ceto-vimutti (the involuted method of release) it is given as in the text. There is no other method. We feel called upon to be- labour this subject, because it is essential to realize that the seat of consciousness, the life continuum, the heart-base (as distinct from the peripheral mind with its centre in the brain) has its function in the centre of the diaphragm. If the peripheral faculties are not consciously sunk to this life-continuum base (as they are unconsciously done in sleep) nothing really worth knowing about 'self, and 'not-self' will ever be revealed. And why? Because it is in the life- continuum, not in the immediate brain, that antecedent (rebirth) data are registered and stored. It should be understood that the Eightfold Path (condensed under the steps of Sila, Samadhi, and Panna) is not merely a peripheral exercise or abstraction, but is something to be cultivated (bhavana) and integrated at the life-coninuum base in the centre of the diaphragm, It is through the door of this centre that consciousness finally becomes integrated and intense, so as to reveal depths unplumbed before.
However, emphasis should not be directed at the nostril or the eye apertures, because if so progress will be slow. We have to bring down the peripheral centres to the seventh position, and push on from there... As for walking etc., it is good to be mindful. However, it is wearying and unrewarding to direct attention only at the bodily movements, and this should not be carried too far. What is of import is that whenever you are walking, sitting, standing, or lying down, to concentrate attention at the seventh position, in the sphere there, whether with eyes opened or closed. The sixth and seventh positions are the most vital of centres, and thinking and investigation of the Dhamma should be investigated there for the most beneficial results. Facility in this keeping of the attention at the seventh position will eventually be attained with continual practice.
Regarding the position of the elements, it should be under- stood that as given in the diagram they are merely visual aids. At a matter of fact, the size is really nucleic, and they are inextricably mixed and do not exist in isolation at all. What is of importance to know is that the elemental nuclei are impermeated by a cognitive base, otherwise the organism would not function. In the earth element there is the water element etc., in the water element there are the other elements, and so on, the proportions differing only in degree.The elements are distributed throughout the organism and it is only a question of which element predominates at a given moment. If any one element is in excess the balance is disturbed. Thus, if the fire element is in excess the metabolism of the organism is upset, and fever is the result. Too much significance should not be placed on the elements, for as the Master has said:
"Both the personal and external elements are to be regarded as they really are, by perfect insight: this is not mine, not this am I, herein is not the self of me. So regarding them, one is repelled by them,and cleanses one's heart thereof."...
Those who have never practiced deep concentration before are only too ready to pass an opinion. As the Master said to Vacchagotta, the dhamma is hard to see and understand, rare, excellent, subtle, to be comprehended only by the wise:
"To you it is difficult, who have other views, another persuasion, another belief, a different allegiance, a different teacher... A thicket, a wilderness, a tangle, a bondage and fetter of views, Regarding the elements, it is to be understood that the external elements we perceive around us are different in composition from that of the organism, because inorganic existence is not impermeated by a cognitive base. The organism is impermeated by such a cognitive base because the rebirth consciousness supplied the foundation by impregnating the cell in the mother's womb. From thence the cell sprouted into two, two into four,etc, until the fully developed organism was complete. If there was no cognitive base, the development process would never have started to sprout its off- shoots. That is why it is said that each nucleus of the four basic elemental (organic) structure is impermeated by a cognitive base, because that is how it all began...
Some people may descend to the seventh position according to the facility whereby they are able to induce it by preliminary techniques, such as in-and-outbreathing, etc. It is of no con- sequence, so long as the peripheral faculties eventually arrive there. There is, of course, no sense in trying to force one's way down there, because it will be unrewarding. The idea is to let the faculties sink of their own accord to that point, to gradually induce them to. This is done everyday when one is about to sleep, without any amount of force but by nature. For one cannot force oneself to sleep, one only tries to induce it. It is strange that everyone does this everyday by nature, and yet is unable to do it by an act of self-volition. The only difference between sleep and the volitional way, is that the former is done unconsciously whereas the latter is something to be done by a direct technique, accompanied by full awareness. Therefore, try and observe what happens when one is about to doze off.
You are right to say that when you want to put your mind anywhere you just direct it there. The process is automatic, and that is how the mind works. Basically, what is seen is the first nucleus (Pathama Magga). To see other nuclei, which there are, the process will have to be directed to dead centre of that first nucleus. But this is most difficult to achieve, and entails an expansion of the first nucleus to spherical dimensions and a very keen penetrative insight, which is only developed with time. Of course, your efforts are not wrong or in vain, though in the beginning one may be beset by difficulties. But then all things excellent are as difficult as they are rare.
As for the sixth position, it is the most difficult of all to under- stand, for that is the seat of the collective subconscious life- continuum (bhavanga) and contains all the impressions (sankhras) pertaining to antecedent experience. It is to the sixth position that the peripheral faculties sink and gravitate when sleep descends (without a dream) and the sensation is of sinking as into a void. When the faculties arise to the seventh position, then dreams arise. Therefore, to try and get to the sixth position in full awareness is something which only the adept is proficient at. It is more fundamental than the seventh position, because it is at this juncture that the embryo fused in the mother's womb. When the untrained faculties are sunk at the sixth position they know nothing, flowing on just like a river. To take cognizance of anything, the faculties have to edge up a step from this subconscious-continuum before anything can be cognized, and that is the significance of the seventh position...
Regarding the matter of the Mahayana and Theravada ideals. It was good to hear that you have the Bodhisatta ideal at heart, because the world would surely be a better place in which to live were all to have such an outlook. However, it is important to under- stand that when the rebirth-aggregates are extinguished and the Nibbanic plane attained, one ceases to be a Bodhisatta but becomes an Arahatta or a Buddha, as the case may be. Since an Arahatta or Buddha in the Nibbanic plane knows no more rebirth, he can no longer aid creatures across to the other shore, for he possesses a physical form no more, as to make himself visible. It also should be understood that each Buddha has only a limited following, and this is so because the extent of influence is fixed as such, no more, This disposes of the theory that Buddhas are capable of putting off their Nibbana for an indefinite period until all creatures have been saved We, of course, do not say that past Buddhas and Arahattas in the Nibbanic plane are incapable of aiding creatures who supplicate for aid. But the aid transmitted is of an imperceptible nature and far too subtle for the normal person to definitely determine. The task of a living Bodhisatta, on the other hand, is to influence (although not fully enlightened himself) creatures in the immediate world by direct aid and effort, so as to accumulate gradually a band of future disciples. This is his task.
Now it should also be understood that although many may aspire to the ideal of a Bodhisatta, they cannot be recognized as such until they have accumulated a vast amount of preparatory parami (as given in Appendix Five of Samma Samadhi II), after which they must be accepted and predicted as such by a Buddha of that period wherein the vow is verbally made. Only then are they classed as fully-fledged Bodhisattas whose vows possess the certainty of fulfillment. There are some who originally started to build the paramis, but later, after still having a further term to serve, renounced their vows (because of the vast amount of time and effort involved) to become ordinary Arahattas.
Thus, although in theory anyone may aspire to be an All- Enlightened Buddha, the matter is not so feasible in actual practice, because of the vast amount of resources and ability necessary to support the vow so as to fruition in actualized reality. We do not say that men should not aspire, and lack of resources does not make aspirations null and void, because even if All-Enlightened Buddha- hood is a protracted affair, even an ordinary man possesses the capacity to influence his fellows, no matter in how limited a sphere. It must be understood, however, that the sphere of influence of any given personality depends upon his own spiritual weight, which like a stone thrown into a lake causes concentric ripples to expand under the impact, to an extent in proportion with the gravitational weightiness of the stone itself.
What is more, the paramis are never on any account rendered extinct with the attainment of the Nibbanic plane. It is the weight of the paramis which fulfill aspirations and make the attainment of release possible at all, whether for self or a multitude. We must not confuse merit (punna) with perfection (parami), because one who has attained to Arahattaship or Buddhahood has nothing further to do with punna, having passed beyond, but pararni is a thing of essence and is a Buddha's and Arahatta's actual being, something without which he can neither exist or act as a Buddha or Arahatta. Any action (or non-action) of a perfect one is only an external manifestation of his internal resources called parami, and distinguishes him as such...
The whole matter of the so-called Mahayana and Theravada ideals has been greatly exaggerated and overemphasized, causing a deplorable split, an offence of the first magnitude, as Buddha's reprimand to Devadatta bears witness. There is no basic distinction between the two, for there is no 'higher-greater' or 'lower-lesser' path, there is only one path. Because whether in the attainment of that path one goes alone or takes others also, it is in Nibbana, not else- where, that the path ends, no more. The true Bodhisatta is one who does not exploit his aspirations as a platform, but who toils and travails in retiring humility for the sake of universal welfare. Only this is his goal, only this his reward. As Santideva consoles himself:
"Thus through all the good accumulated by me, may I become a tranquillizer of all the pains of beings."
