So I'm going to talk about the Jhanas.
The stages of meditative absorption.
And I want to kind of put them in context.
So these stages of absorption are
something that come from very
ancient traditions. So this is sort of
pre sectarian Buddhism
from the Upanishads you know,
long time ago.
So a lot of modern Buddhism,
is now about insight meditation.
There are still people teaching the Jhanas,
And often these things
are taught separately.
As if there are practices for the Jhanas
and practices for insight meditation.
Practices, for direct inquiry
or the non dual practices.
And I see them all at
a certain point converging
and I want to kind of point
in that direction.
That's where I'm going in this talk, and
I want to kind of make it clear that
these are all facets of what unfolds,
when we start to really inquire
or meditate, or whatever you want to call
this process we're engaged in here.
And so this is part of the landscape
or part of the phenomena.
And I'm going to go into the
Theravada sort of framework
of the Jhanas, just because it's
very thorough and complete.
But I don't consider it to be like a map.
I don't considered to be definitive.
People have awakenings without
encountering any of this stuff.
But I think it can be helpful
for some people,
especially when we're really going
into a meditation practice.
You know, the Jhanas are really
related to practice.
So as we're cultivating concentration,
attention, equanimity,
there are these stages
that seem to unfold.
So, we can also completely
forget about all this stuff.
And as Dogen said, we just sit.
Just sit and just be
and we can end up awakening
through that path as well.
So again, it always comes down to this
'Always being Buddha,
always becoming Buddha'.
This is a developmental process,
so it's unfolding through time.
So it's pertaining to the self structure,
but yet we can wake up
from the self structure at any time.
So with these Jhanas in our practice,
as we cultivate these meditation
skills, then we can,
jump into these different stages
of absorption more easily.
So the more advanced
we are in our practice,
the later the stages
we can just jump into.
So we don't have to go all
through them in every sit.
These are found in all different
traditions.
So, Patanjali talks about these
in the Yoga Sutras,
sometimes when people are talking
about stages of samadhi,
they're talking about the Jhanas,
basically. It's just different terminology
But sometimes Samadhi is used to refer to
the final awakening or the final merging
like Savikalpa or a Nirvikalpa.
But other times they divide up all these
different Samadhis, and when you get
into that, then it's the same as these
stages of of Jhanas absorption.
So I have Patanjali's teaching here,
and even in Christianity, the Christian
mystics have call it sometimes
the Religious Ecstasies. So there are
energetic unfolding in these Jhanas.
So if you listen or read the works of
Saint Teresa of Avila or Saint John of
the Cross or Saint Francis of Assisi,
you find these
these religious ecstasies
as they go deeper into prayer.
And there are these different
stages that unfold.
And they don't all exactly correlate.
But you get a sense that
it's the same landscape,
it's the same phenomena unfolding.
So in Patanjali's teachings, and the
last three limbs of yoga
are essentially what we're doing here in
this retreat. This is called Samyama,
there is Dharana, which is concentration
Dhyana, which is the meditation,
and then Samadhi which is sort of the
fruition of that practice.
So what he says, as we spoke about
previously, Dharana is the
fixing of consciousness on one point,
or one region, which is concentration.
So focusing on one point.
Then Dhyana is the continuous flow of
attention towards the same point or region
So that continuity through time
is the attention span.
And then he says, when the object of
meditation engulfs the meditator appearing
as the subject, self-awareness is lost.
and this is Samadhi.
So you you become one
with the meditation object.
So your your concentration and attention
becomes so focused, so single
pointed, that the distinguishing,
between subject and object falls away.
That duality falls away.
So there's just the breath,
and it's you essentially
or there's just whatever that
meditation object is.
So this is pointing towards the Jhanas,
this absorption, meditative absorption,
you becoming absorbed
in the meditation object.
So the first Jhana is...
you know, we start out in meditation
and we have the monkey mind,
it's busy, and we have these
hindrances that are coming up,
which we've been talking about.
And so the first, Jhana, is when that
monkey mind is settling down,
the hindrances are not a problem anymore.
We sort of move beyond the hindrances.
And we're not necessarily continuously
present with the meditation object, but
we're starting to really stick with it.
And so the monkey mind is settled down,
and we're generally
staying with the object.
So there's at this point, still
thoughts arising from time to time,
But generally you're you're doing
something that really looks
like meditation at this point.
You're actually sticking with it.
And so there's what they call Piti, in
Pali, starts to arise, which is an energy
So the energy that was going into these
old patterns starts to become present.
There's this feeling of of energy
and a generally feels good.
It's it's a good feeling at this point.
And so we start to go deeper and so the
Dukkah at the beginning,
that unsatisfactoryness, because of the
hindrances, is starting to fall away.
and then this satisfactoryness starts to
grow. So this is called Sukha.
So we have Dukkha and Sukha. So this
Sukha also sort of comes and goes as well.
Sometimes it'll be there,
sometimes it isn't there.
And so this is a really important point.
A lot of people really stall out,
they get what Shinzen Young calls
'Stuck in a good place'.
So there is this satisfactoryness that comes.
And what happens is we can start to play
this game of sensation.
So so with the hindrances,
we can learn to surrender.
We're not labeling our pain
as pain anymore.
We're just, being equanimous with what is.
And then we find that it produces
this kind of bliss or satisfactoryness.
And so we can start seeking that.
So the so the good blissful feelings
will be there and then they'll subside,
and then we'll be craving
to get them back again.
And, there's this game of sensation.
So there's this subtle seeking in the mind
of wanting that state or that bliss.
We don't progress beyond the second Jana
until we really have no preference
towards that Sukah.
until we're willing to let
that phenomena come and go.
So, even that bliss that is born out
of progress in our meditation,
we're really surrendering, if that's
coming, can just become
another prison or another attachment.
So we have to even let that go.
And so the next stage, the third stage,
is really being equanimous.
We're really being sort of grounded
in equanimity,
having no preference of any phenomena
that's coming and going.
And it's with this equanimity, if we
can really be okay with whatever
is coming up in our practice,
this equanimity kind of goes hand in hand
with the next thing that arises,
and that is true single pointedness.
That's the true single pointedness, where
you're really there continuously
with your meditation objects.
So there's there's no more break.
So it's like what Patanjali was talking
about, that continuous attention
that leads to Samadhi.
So that will lead into the fourth Jhana,
which it's sort of characterized
by this feeling that you
can meditate forever.
There's just this feeling that
there's, total focus, total presence,
just this this energy is present,
because the energy now
is single pointed, or
the focus is single pointed.
So that energy, all of that energy that's
normally going into the conditioned mind
becomes present and it somehow supports
this single pointed presence
with your meditation object.
So this is the point at which that
that merging starts to happen
or that Samadhi state happens.
And I'm going to read,
this is from the Buddha himself.
This is on his night of enlightenment,
and he's he's talking about the Jhanas.
He's talking about how he's going
into the Jhanas.
So he's at this point where he says
'Tireless energy was aroused in me, and
unrelenting mindfulness was established.
My body was tranquil and untroubled,
my mind concentrated and unified,
quite secluded from central pleasures,
secluded from unwholesome states.
I entered upon, and abided in the first
Jhana, the second Jhana, the third Jhana,
the fourth, and so on.
So he talks about how ....
This is his big sitting under the bodhi tree,
really going for it. He had that
absolute determination.
You know, the story goes that he
decided he was he was going to sit
under that tree, until he got to the truth.
Whatever happened,, he was going
to be unrelenting in that.
What really stands out to me is, you know,
unrelenting mindfulness was established,
tireless energy was aroused.
So this is the Jhanas.
So as we go deeper in our practice,
we have these capabilities,
the attention, concentration, equanimity,
these literally get wired into this avatar
It's like our baseline of meditative
capacity just gets increased
as we progress through the Jhanas.
So one of the things that is described in
the teachings of the mystics
is , as we progress on the path, at every
stage there's this sort of dropping off
of mind, and there's an increase in
the benefit of that dropping off.
So we go deeper into these feelings
of joy or energy or ecstasy, rapture.
And the deeper we go, the more beautiful
these experiences are.
And simultaneously, the more sticky
they are, because, XXXXXX
you know, the more beautiful,
like when the real rapture
starts to come, you know, the
these non dual experiences of,
of being one with God, you know, these,
these are everything in our being wants
to stay there.
And so to be a quantum us with that as a
as a temporary state is
is challenging
it's it's very challenging. So,
so it's like the
the stakes get higher
as we as we go further with the dryness.
It gets, it gets very
difficult for the mind to not be attached.
So indirect inquiry, you know, we
you know, we intend to directly experience
our true nature.
So we're not
you know, it's always in the now we're not
we're not progressing
through these these different stages.
And and when we awaken, you know,
we we find,
you know, a peace and a joy and happiness
that is not contingent on
anything on anything external.
So and so in all of these genres,
all of the experiences that come and go
are temporary.
You know, they're all contingent on,
you know, this this
practice that we're doing, you know, this
letting go and this dropping off of mind.
But eventually,
you know, when we when we go
to the end of
the john, as you know, like
the first for John is are
what they call the material genres,
which are pretty equivalent
to the Salva culpa.
Somebody you know, sometimes it's called
somebody with a seed.
So there's a seed of of form,
there's a seed of pattern there.
So so it's temporary.
So it's, you know,
the pattern will grow back.
Basically, the seed is still there.
So the the there are
so they call those the
the in the the material Johnny's
you know, material having to do with form
and the material genres are,
you know, when we when we enter into that
Sarva kalpa somebody state so we,
we merge with our meditation object,
then there can be the dropping away
of, of the mind and body
and we enter into the immaterial genres.
So there are
four immaterial genres
and I'm not going to really talk
about those because they're,
they're not really good to talk about.
They're their best left for,
for direct experience.
But I'll just say what what they're,
what they are.
So the, the first one is
infinite space.
So there's, there's, there's
still a sense of infinite space
and then that will drop away.
And there's there's a sense
that that infinite space is infinite.
Actually, infinite conscious ness.
And, and that infinite consciousness drops
away into this even more subtle,
no thing thinness.
And that no thinness drops away
into what they call
neither perception or non
perception, you know,
So it's getting pretty abstract here.
And and, you know, these
and these are you know,
you don't have to learn these things.
These are just,
you know, phenomena that that unfold
naturally as as a result of practice.
And so so,
you know, hanging out in either perception
or non perception.
Then the final sort of
realization in that genre
progression is what they call
neuro, the summer party, which is
that's what the Buddha experience.
So it's a very rare phenomenon where
the the being that
that enters into that it's when they
they're able to meditate
for an insanely long periods of time.
So they go into essentially
a meditative state for four weeks
and basically burn off
all the rest of their karma.
So nobody does.
So it's like it's very rare, but it's a
thing, you know, it's a it's a thing.
And some of the the great,
you know, masters
have, have experienced that.
Yeah.
So, so the convergence of,
you know, it's in its not total
dropping off of mind and body
and you know it's realizing
what remains in that state
and no one can tell you what remains
in that state and you have to realize it.
So, so this is where, you know,
the direct path
and the Jana path converge
is in that final realization.
They're both
they're both coming to the same place.
So it ultimately doesn't
really matter if you are just sitting
you know, if you're just sitting,
you're going to go through all this stuff
anyway.
You know, whatever's in the unconscious
is going to present itself.
Energy will be freed.
These these stages of bliss
and all this stuff.
And, you know, some people experience it,
you know, really strong energy
and other people,
you know, have different phenomena.
They have different different
learning goals or,
you know, different ways
that that letting go of pattern
will manifest
in experience.
So so not everybody, you know,
there is this in Buddhism,
they call it the dry path.
You know, the the inside path
where you don't
necessarily
go through, you know, rapture and,
you know, this,
this unfolding of Kundalini
and all this stuff.
It's possible
for this flip to happen in a in a
just a more direct way
without this unfolding.
So it's kind of mysterious.
I'm not sure why that is.
Some people
know they have all, all the bells
and whistles
on them, on the path and, and
this, this whole unfolding of genres
and for other people
it's it's not necessarily
yeah so any questions
about that before we
move on,
I have a question about.
Mm hmm.
Disturbing to hear you say that
the current gets burned off very,
very end instead of is there no
processing and working with karma
along the path along the way or.
No, but everything that we're doing,
all this purification
of Sam scars, this is all
you could say.
Purifying or becoming free of karma.
Yeah, of course. Yeah.
To me, that's.
That's all.
It's all what we're doing every time
we're we're seeing,
you know, a big mind pattern
and we're able to let it go.
We're.
Yeah, we're becoming free of that karma,
you know?
And there's an interesting thing
with karma, you know, for me, like.
Like when we finally have that flip
to awareness,
you know, where we realize, like,
I'm actually not this, this character
that is going through this whole process.
You know, the crazy thing is
that awareness
was never bound at all by karma.
It was never touched by karma.
So so yeah, so,
so the whole thing with karma
is kind of a red herring,
you know, like it's, it's like it's
seems like there's something to do there,
but yet when that flip happens,
it's like a awareness
was was never bound in the first place.
So, you know, who does karma belong to?
It belongs to the character.
So it's, it's kind of ridiculous,
you know,
the whole the whole worry about karma.
And, you know, there's this whole thing
in Buddhism about about one's returners
and, and, you know, like, you know,
coming back and like, who comes back?
You know, it's it's all awareness
playing hide and seek this one awareness.
So to me, it's a it's a little bit of a,
a non-issue, you know? Yeah,
yeah.
Good.
Yeah, yeah,
yeah.
In the military go quite deep in,
in our meditation practice more easily
because we're like stuck in the retreat
and you know, it's no escape for the mind.
Mean all that.
And as, as the retreat progresses,
the mind is quieter and quieter,
so it goes further in communication.
My question is,
when we get out of this retreat,
like I meditate,
it's interesting when our enough is
it is it going to
is this death, this profound
experience?
Is this can we
just in an hour a day and then, you know,
all the rest of your life going on?
You have all your worries?
Mm hmm.
Yeah.
It's that's the question that always comes
up. And.
Yeah, so, you know, the truth is
and, you know, this
is something we talk about all the time.
You know, it's it's,
you know, we have
awakenings, you know, we put ourselves
in these conditions of no escape
and then go back to life.
And like, the truth is,
it doesn't always get easier.
It actually, you know,
we get very sensitized to the pattern.
We can see the patterns so clearly,
you know, like
so when you know who you are, you know,
you're not that conditioned mind.
But yeah, there's still some scars
or so patterns in play.
There's just still,
you know, like, like the
the character goes back to life. So,
so it becomes very,
very clear that those patterns are there
and we feel them fully
when we go back to life.
So in some ways,
you know,
I always say it's the beginning of a,
you know,
a really accelerated purification process.
And when we go back to life
because we feel and see whatever
is remaining to be purified
and it'll it'll be more obvious.
It'll come up more clearly.
So but at the same time, like,
you know, so the key for for coming
to, you know, a practice like this
and doing this and finding out the truth,
you know, that
that conditioned mind
that was seeking and doing something
isn't you and that it can't do it,
it has to drop away and essentially fail.
So so the main difference
is the end of seeking
you know, there's no more seeking.
You don't need to be seeking anything
when you go back to life.
You don't need to be
searching for who you
are because who you are
is always right here.
You know, it's it's
got that fundamental delusion
of the mind that it has to do something.
You know, or, you know, that the
the piece that I'm feeling in this,
you know, meditation retreat, you know,
the mind will always go, it's so sneaky.
It will just say, how do I keep it?
How do I hold onto it?
You know, the mind is saying that always,
you know, like how do I hold it?
How do I integrate it?
You know?
But that's the delusion of the mind,
right?
Like the mind can't do it.
There's nothing the mind needs to do.
So we can we can go back into life and and
operate the
same way we're operating in this retreat.
Just let it happen.
Just let it unfold.
You know that that purification
is going to happen
just by you being you just by being.
Yeah, yeah,
yeah,
yeah.
So, you know, the truth
is, it's it's not an easy ride always.
You know, we we go back,
we fall, fall, and, you know,
we get snagged over and over,
you know, we fall into a pattern,
you know, we then, then we realize
who's falling into pattern or what's,
what's happening and yeah, and it's and
this is part of that purification process.
And, you know,
by coming back into being over and over,
there's this purification that happens
and eventually the outer life
will, you know, will rearrange in
as a reflection
of more true expression of who we are.
Yeah.
So the quest to change
the perspective is to know where you are.
Just.
Yeah, yeah, yeah. And that.
And that
and that and that energy, you know,
that is alive as well.
Like that sensitizes you to you know
like the, the, a lot of the,
the big patterns that need to shift
in the outer world become so obvious
that you can't put
you know you can't go back in that box
right like the energy is is out now
and it's free
so it's like it's really obvious
and so it's not even a choice anymore.
You know, it's it's like the energy is is
has made the choice for you.
Yeah.
Thank you.
It's very, very helpful.
Extremely helpful.
Thank you.
You remembering your this
film of your hand and my hands here.
Yeah, yeah, about that.
Because I was asking the same question.
It's like, yeah, saying that is fine by me
because everyone is like thinking
I'm asking,
you know. Yeah.
And as I remember that, I love that
the filmmakers of the story itself,
the a disappointment or,
you know, the the battle took in on that
he went to the end in that game
just didn't and
didn't buying the piece
and all the other time
like going right by that kind
you need to be in America
you need to be in this piece
calls for it because
you need to.
You got them like in the end,
because he wasn't a kid,
because he was doing his lessons
in a normal life.
Yeah. Yeah. That's, yeah. Where they can
become like them.
And is this the same question?
So just sharing.
Yeah.
This film's beautiful
and experience completely.
And how could you have.
Yeah, yeah, yeah, that's right.
Yeah.
And explain completely this part of
being the, you know, the things.
Yeah, yeah, that's it.
That's it.
So it's different for everyone,
you know, the that
flowering of the, the lotus or whatever
you want to call it, you know, it's like
he, he listen to that direction,
you know, he knew something in him
was saying he had to go to America
and that was clear,
That was his path and he he listened
he aligned with that energy.
And and that's that is enlightenment.
Yeah.
When we aligned with that inner direction
that, uh, yeah.
Whereas for somebody else,
maybe it is going in that cave, you know,
maybe that's their, their path, Right.
So we just never know, you know,
or it could be absolutely anything,
you know, it could be, you know,
being an artist where we, we, you express
what's coming through in, you know,
or a musician or whatever, you know.
Yeah.
Yeah.
So, yeah, it's just that willingness to
just follow and trust that inner guidance.
And it's so simple.
It's just what excites us.
That's all it is.
You know, It's very childlike, really.
It's not, you know, it's sometimes people,
you know, at the end of the retreat,
they'll, they'll be like, okay,
I know who I am, but what's my purpose?
You know, and, and, and it's it's like,
you know,
that's
that's such a burden to have a purpose.
You know,
it's like a projection into the future.
Right. Again, that's the line.
That's the trap of the mind. Like,
what's my purpose?
Like what a what a heavy burden to have,
like some mission
that you have to fulfill, you know?
So to me, it's more like
in, you know, like people, people
look at my,
my website like a wake in the world dot
com and think, oh,
you've got some big mission,
you know some big purpose or something.
But it's that that moment to moment,
you know, following
your excitement is is it, you know,
like Joseph Campbell said Yeah, yeah.
Follow your bliss. That's it.
Yeah.
And it's, it's, it's
very you know like a little kid doesn't,
doesn't say what's my purpose.
You know, they don't they don't try
and figure out their mission in life.
They just go and play
with the next toy or,
you know, they're just excited naturally.
And it's that that feeling
that is our compass.
Yeah, they're all just kind of
Joseph Campbell.
Yeah.
He, he, he's famous for that that phrase.
Follow your bliss. Yeah.
Yeah.
Compass.
Yeah,
yeah.
All right.
So yeah, I will take a short break
and then
come back for a meditation.