Lloyd S:
My study has been self-directed so far and I haven't committed myself to structured learning. It would probably be beneficial to stick to a more clearly defined, or traditional path, but I also enjoy taking lessons from a variety of places. I try to look at life and see the markers that are presenting themselves to me.
My own path took me through the experience of becoming a Western style monk in a contemplative religious order for a seven to nine year period (two years of association with the religious order before actually joining it formally for seven years). When I eventually left the order, I left to strike out on my own to discover the efficacy of meditation in the process of self-realization. Inevitably, I underwent several different styles of meditation, each leaving me invariably shy of the goal I had outlined for myself. It wasn't until I re-discovered Gotama's direct teaching (in the form of the translated Pali Nikayas or discourses) that my meditation practice began to take off in earnest in a more positive direction.
Stream entry was a breeze, because I had already been primed for that realization having practiced according to my previous religious order training. Many of the things that had been taught during that time of my training became more clear as I read the discourses, which built on and then surpassed the meditative training that I had been taught. The revelation of the truth of the noble eightfold path and its focus on mental development and cultivation hit me like a Zen satori moment (or the more conventional "ton of bricks"). It was then that I
knew, deep down, what needed to be done, and that I could see that the path laid out by Gotama was the path I needed to adhere to if I was to have any chance of accomplishing the same thing as he had. This is why I am so adamant with other seekers about the importance of reading and contemplating the discourses in order to become aware and learn the original instructions that Gotama taught. Because, if you understand them and follow what they emplore you to do, you will eventually accomplish the goal. Guaranteed!
So, yes, a "structured learning" course of action, in that sense, is a very good attitude and approach to take. I don't know about you, but I didn't have any more time to waste at the time I took this practice up seriously (I had been meditating for 20 years and not getting very much of anywhere with it). And the realization that occurred at the attainment of stream entry was that I wasn't going to let anything stand in my way of accomplishing this goal because now I could see the path VERY CLEARLY. In other words, there was no doubt about where I was headed or how to get there!
I only mention this as an inspiration and encouragement for your own practice.
Lloyd S:
I have to be honest, I'm surprised that the state I described is sufficient for insight practice. Maybe this is just my inexperience, but I had imagined that I would have to further develop my concentration.
Yes. Most people (myself included) may not have been aware of the minimum amount of concentration needed to be able to effectively practice insight. Looking at this from my current perspective, though, it only seems obvious. Yet, I think the reason more people don't realize this sooner is based on the conditioning they receive from other practitioners and meditation teachers who cannot imagine, or have never been encouraged, to begin practicing insight meditation at an earlier stage of progression. When one is able to get the kind of control over the mind that you described above, when it will begin to do what you ask it to do and not fight you at every course, then one should know that they are ready to explore deeper waters.
Lloyd S:
I've also downloaded the "Paradox of Becoming" from the resource page and look forward to reading that someday.
You may find that Thanissaro Bhikkhu is a great source for all kinds of interesting and useful insights into the Dhamma, this book being one of many of them. He has many more book publications (including shorter essays) available online for download (some in PDF format, others not) that would certainly enhance anyone's practice. One place to find his many writings is at
accesstoinsight.org. Look under the "Library" caption in the Quick Guide navigation bar on the right and click the "Authors" link to search for either Geoffrey DeGraff or Thanissaro Bhikkhu.
Lloyd S:
The concepts you describe, regarding the self and the illusion that we create, it's something that I grasp logically. I understand that the idea that "Lloyd" is a mental construct. Yet, I still haven't overcome it. When I'm aware that I'm getting caught up in the daily drama, I have to take a moment, step-back and smack myself to snap out of it. It's my hope that with constant awareness I'll eventually be able to break down my identification with the ego.
Yes. Constant awareness being defined as "mindfulness." That's the way it is with us all. Easy to grasp intellectually, but difficult to employ on a moment-by-moment basis. You have to be able to internalize these realizations to the point that they
replace the conditioned thinking tendencies that are currently established in your psyche. This means rooting out what are called in the discourses "the taints," meaning the underlying unwholesome tendencies of the mind. It can be a gradual process (which, by the way, is how Gotama describes it in the discourses). In some instances, it can be an instantaneous metamorphosis when you have been able to reach the deep recesses of the mind in a moment of profound realization. But for the most part, those types of moments are rare, and it becomes a gradual progression toward internalization.
Lloyd S:
Whereas before I was content to go about my business focused on attaining my next worldly goal, now I feel as if I'm aware of what's at the core of the striving. At the same time, I haven't fully recognized it, so I don't know how to stop it…
While I think I understand what you are saying here, don't be too mislead in your thinking. There's nothing wrong with having worldly goals. There will still be things you will find fulfilling to accomplish after awakening as before awakening. However, you're perspective about these things may change. As the title of Jack Kornfield's book
After the Ecstasy, The Laundry implies, there are still the worldly matters that are needing to be attended to. Awakening is not an end in itself, but rather the beginning of being able to live a conscious life free from
dukkha. To be content within your own skin, so to speak. To live a life without excessive anxiety.
Lloyd S:
Beoman Claudiu Dragon:
but with enough practice one can meditate constantly throughout the day - and at some point it is no longer 'meditation' but just what you do naturally.. it becomes an on-going non-verbal approach to life
When I'm at my computer
and find myself getting distracted, I'll just close my eyes and focus on the breath. . . . I would love for the meditative state to become a part of my regular daily experience and the natural way of being.
At one point in my training I used to think of this in the same way that Beoman describes: as being able to "meditate constantly throughout the day." And I even used the same method that you have discovered: namely, re-focusing on the breath in order to strengthen overall mindfulness in an effort to re-ground myself. Yet, what it actually is, rather than being described as meditation, is being mindful, establishing mindfulness of the body (
rupa), feeling (
vedana), mind states (
sankharas), and mental phenomena (
dhammas). These are the very same objects of contemplation that are mentioned in the two
Satipatthana suttas (MN 10 and
DN 22). That's why I very much appreciated Bhikkhu Bodhi's (and Nanamoli's) translation of
satipatthana as being "the establishment of mindfulness" rather than what for years had been translated as "the foundations of mindfulness."
Although, looking back on it, it seems that there may be little difference in which word one chooses, yet using the word "establish" kept the main goal at the forefront of my mind, allowing me to be able to constantly determine whether or not my mind was established in mindfulness of, for example, feeling or mental phenomena. I viewed establishing mindfulness as an active activity rather than the more passive sounding "foundation" of mindfulness. Thinking of it as "establishing mindfulness" kept that active aspect alive and at the forefront of my mental attention regarding what I needed to be doing.
One curious phenomenon to be aware of as mindfulness becomes more constantly established within your way of viewing and being is that it seems to happen of its own accord quite effortlessly, as Beoman has pointed out above. Or that it is relatively easily re-established once lost. And when you begin to experience this effect, you'll wonder how you ever made it through the day without having this useful faculty established at all times. It's kind of like coming out of an hypnotic stupor and being able to see and experience the world and phenomena as it
actually is.
Lloyd S:
The modern life has its trappings though. My own personal challenge is overcoming distraction. There is just so much "out there", we have access to a world of information at our finger tips. It can be overstimulating at the same time. Even though I try to practice at the computer, there is no replacement for stepping away and sitting down to a full 30-45 minute meditation.
Overcoming distraction is everyone's challenge. We all have to deal with it. And this is where constant mindfulness comes into play.
I'll give you a hint regarding how to help and cultivate the establishment of mindfulness on a more constant basis. It involves practicing what is known as jhana. The more time spent in jhanic meditation, the more the mind tends to become conditioned by that state. How much time per day am I talking about? That may vary with the individual practitioner. In my own case, it took a minimum of three hours a day for about a year to a year and a half before I was able to cut back to two hours a day, and then later to 1 1/2 hours a day. You may have to experiment with this on your own.
You can check out the
General All Purpose Jhana Thread as a sticky at the head of the "Recent Posts" page to find out more about this practice.
I hope that helps and gives you more food for thought, study, and contemplation. If someone had been able to point out these salient aspects of the practice sooner for me, I wouldn't have wasted so much valuable time being distracted from doing what was
actually necessary in order to make palpable progress and experience eventual success on the path to awakening. Hopefully, should you choose to follow some of this advice, it will save you some time (and perhaps even some anguish) on the road to completion.
In peace,
Ian