This method of practice can be done either with eyes open or closed, sitting, lying down, standing or pacing slowly up and down a walking path. Any interested yogi should try it in all positions. In fact, if you can, try following the instructions at the same time as reading them.
Here is the set up:
Important Pre-requisite Preparation
1) First thing to do and the most important aspect of this method is the following: One must take on the notion that "I" am my feelings and my feelings are "me". Any feelings that have arisen in any given moment also give off a sense of existing as a felt sense of "being". They also apply to the form and formless jhanas. So one could equally say "I" am the arisen form and formless jhanas as well. You need to get a sense or "feel" for a sense of "being" that permeates the current moment before attempting this practice. If you are not in PCE mode, there will always be a sense of presence or "being" there to feel and sense.
If you have gotten to MCTB 4th path, it might be easier to sense the felt sense of "being". It's not the centre point pattern of sensations previously misread as "self". It is a sense of presence or "being" or inner world or feeling "me" or felt sense of flow of becoming. When you get a sense for it, BE it! That is to say, don't step back and observe it with equanimity as something dis-identified from, like what is taught by some insight teachers. Rather, claim that sense of being as "you". Of course, after 4th path, one can see there really is no "you" there. Yet, tendencies and habitual patterns continue to arise. They just continue to arise sticky-free. But still, they continue.
So for this method of jhana practice to really bring the results I'm pointing to, one must claim that "continuance of such habitual tendencies" as the very sense of "being", as a persisting flow of "you", even without a centre point if you are at MCTB 4th path. It has a different feel to it than a dis-identified viewpoint which is often taken by insight meditators. We are not immersing ourselves in and believing an illusion. Ultimately the sense of "being" is just smoke and mirrors. For this practice to work, one must accept that there is still the illusion of "being" arising and use it as a means to end suffering.
Thanissaro in The Paradox Of Becoming states:
Because any desire that produces becoming also produces suffering, the Buddha was faced with a strategic challenge: how to put an end to suffering when the desire to put an end to suffering would lead to renewed suffering. His solution to this problem involved a paradoxical strategy, creating a state of becoming in the mind from which he could watch the potentials of kamma as they come into being, but without fueling the desire to do anything with regard to those potentials at all. In the terms of the field analogy, this solution would deprive the seed of moisture. Eventually, when all other states of becoming had been allowed to pass away, the state of becoming that had acted as the strategic vantage point would have to be deprived of moisture as well. Because the moisture of craving and clinging would have seeped into the seed even of this strategic becoming, this would eventually mean the destruction of the seed, as that moisture and any conditioned aspects of consciousness the seed might contain were allowed to pass away. But any unconditioned aspects of consciousness—if they existed—wouldn’t be touched at all.
This is precisely what the Buddha attempted, and he found that the strategy worked. Becoming could be allowed to end through creating a specific state of becoming—the condition of mental absorption known as jhana—watered by specific types of craving and clinging. This type of becoming, together with its appropriate causes, is what constitutes the path he later taught. Once the path had done its work, he found, it could be abandoned through a process of perceptual deconstruction, and the quest for the end of suffering would be complete. Freed from both suffering and becoming, the mind would be totally released from the limitations of any identity or location—a freedom that beggars the imagination, but captures it as well.
2) Once you get a palpable feel for this sense of "being", notice how it doesn't really feel 100% satisfactory. Notice how there is a slight or obvious push and pull of desire at any given moment; the desire to follow a thought, a feeling or an urge. It doesn't matter how subtle it is. Notice how these mental movements are ultimately unsatisfactory. They are not conducive to peace. They don't allow for this sense of "being" to be 100% satisfactory. Also, notice how as this mode of "being", there is always the potential to experience any and all of the five hindrances.
The five hinderances are:
Sensual desire (kāmacchanda): Craving for pleasure to the senses.
Anger or ill-will (byāpāda, vyāpāda): Feelings of malice directed toward others.
Sloth-torpor or boredom (thīna-middha): Half-hearted action with little or no concentration.
Restlessness-worry (uddhacca-kukkucca): The inability to calm the mind.
Doubt (vicikicchā): Lack of conviction or trust.
Even if they haven't arisen, notice how the natural default sense of "being" has the potential to manifest AS these hindrances. If a hinderance is presenting itself, notice how unsatisfactory this sense of "being" is as the hinderance. Here we are equating the sense of "being" to whatever feeling or mind state that has arisen in any given moment. For the purpose of this method of practice, any affective quality of experience and the sense of being are taken and seen as one and the same thing. Thus, "I" am my feelings (five hinderances included) and my feelings are "me" is an important notion to understand experientially before attempting this practice.
1st Jhana
3) Now, after noticing how unsatisfactory the default state of the sense of "being" is while not in any jhanas due to having the potential to manifest as the hinderances, will yourself as that sense of "being" into the 1st jhana. Take your time. Really get a sense as yourself being that sense of "being" now manifesting as the 1st jhana with all its factors.
Notice how as that sense of "being" that you now ARE the 1st jhana. The sense of "being" is now manifesting with all the 1st jhana factors. Notice how the sense of "being" has a sense of effort there; a sense of applied and sustained thinking. Notice how the sense of "being" feels like it is based in the body.
The sense of "being" is now manifesting as the bliss and rapture of 1st jhana. Also notice that there is now no potential for the five hindrances to arise. Temporarily, the sense of "being" is now free of those hinderances somewhat. The hindrances have been suppressed temporarily. Notice that the 1st jhana is a slightly more refined sense of "being" than pre-1st jhana. It is slightly more satisfactory due to the hinderances being suppressed. Yet, it is not 100% satisfactory. In fact, it could be experienced as a little uncomfortable. The sense of effort can seem a little too much and same with the blissful sensations. Notice that this mode of "being" is unsatisfactory. Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being".
2nd Jhana
4) Now, from the dispassion for the 1st jhana as that felt sense of "being", move to the 2nd jhana. Here, we are NOT moving INTO a jhana. We are actually manifesting the factors of the jhana AS the sense of "being" still. The sense of "being" IS the jhana. It is now a more refined sense of "being" manifesting the factors of each jhana. So now, as that felt sense of "being", become the 2nd jhana.
Notice how that sense of effort or applied and sustained thinking drops away. "I" as that sense of "being" am now more relaxed, unified, and tranquil compared to being the 1st jhana. Notice how "I" as that felt sense of "being" am based in the body. Also notice how, although more satisfactory than the 1st jhana, this slightly more refined mode of "being" is still not 100% satisfactory. Notice and focus on the qualities of this mode of "being" that seem unsatisfactory Allow for the natural arising of dispassion due to seeing the inherent unsatisfactoriness in this mode of "being". Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being".
3rd Jhana
5) Now, from the dispassion for the 2nd jhana as that felt sense of "being", allow the factors of the 3rd jhana to become that sense of "being". Notice how, the focus moves to the periphery of the body. Notice how "I" as that felt sense of "being" am bliss manifesting. Notice how the feeling of rapture has dropped away and that sense of "being" is now a felt sense of happiness and bliss. Notice how this mode of "being" is more satisfactory than the previous mode, the 2nd jhana. Notice how the sense of "being" seems focused on and based on the periphery of the body.
Now allow the mind to notice this mode of "being" as not 100% satisfactory still. Perhaps the bliss is too much, or there are subtle mental movements to cling to the pleasurable experience. Allow for the natural arising of dispassion for this mode of "being" as the unsatisfactory qualities come to light. Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being".
4th Jhana
6) Now, from the dispassion for the 3rd jhana as that felt sense of "being", allow the factors of the 4th jhana to become that sense of "being". Notice how the factors of bliss and happiness drop away to leave the sense of "being" panoramic, wide, open, calm, cooled and equanimous. Notice how "I" as that felt sense of "being" AM equanimity. Notice how the sense of "being" is based within the body still. Notice how much more satisfactory it is compared to the previous mode of "being" , the 3rd jhana. "I" AM EQUANIMITY.
Now, allow the mind to pick up on any sense that this mode of "being" is not 100% satisfactory. Perhaps there are slight mental movements to "enjoy" the pleasure and calm of this mode of "being". See how these subtle movements to cling to these factors are themselves unsatisfactory. If you can't figure out what is unsatisfactory about the 4th jhana, ask yourself which you'd prefer to exist as: a normal "being" exposed to the potential 5 hinderances versus a "being" forever equanimous. Is there still a clinging to that "equanimity"? A sutta quote from Aneñja-sappaya sutta conveys the dangers of clinging to equanimity.
When this was said, Ven. Ananda said to the Blessed One: "There is the case, lord, where a monk, having practiced in this way — 'It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon' — obtains equanimity. Now, would this monk be totally unbound, or not?"
"A certain such monk might, Ananda, and another might not.'
"What is the cause, what is the reason, whereby one might and another might not?"
"There is the case, Ananda, where a monk, having practiced in this way — (thinking) 'It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon' — obtains equanimity. He relishes that equanimity, welcomes it, remains fastened to it. As he relishes that equanimity, welcomes it, remains fastened to it, his consciousness is dependent on it, is sustained by it (clings to it). With clinging/sustenance, Ananda, a monk is not totally unbound."
"Being sustained, where is that monk sustained?"
"The dimension of neither perception nor non-perception."
"Then, indeed, being sustained, he is sustained by the supreme sustenance."
"Being sustained, Ananda, he is sustained by the supreme sustenance; for this — the dimension of neither perception nor non-perception — is the supreme sustenance. There is the case where a monk, having practiced in this way — 'It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon' — obtains equanimity. He does not relish that equanimity, does not welcome it, does not remain fastened to it. As he does not relish that equanimity, does not welcome it, does not remain fastened to it, his consciousness is not dependent on it, is not sustained by it (does not cling to it). Without clinging/sustenance, Ananda, a monk is totally unbound."
Allow for the natural arising of dispassion for this mode of "being" as the unsatisfactory qualities come to light. Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being".
5th Jhana of Infinite Space
7) Now, from the dispassion for the 4th jhana as that felt sense of "being", allow the factors of the 5th formless jhana to become that sense of "being". "I" am now the 5th jhana and its manifesting factors. Notice how the body as the base of the sense of "being", as the previous four jhanas, drops away. Notice how the felt sense of "being" is mental rather than body based. Notice how "I" as that felt sense of "being" am now the space all around the body.
Notice how "I" am still equanimity but also the space all around the body if the eyes are open, or all the mental space everywhere, if eyes are closed. There is an up and out feel to this mode of "being". Notice that it is slightly more satisfactory than the previous jhanas, as "I" as the felt sense of "being" am no longer confined to the body. Yet, it still isn't 100% satisfactory.
Like the 4th jhana, see how there may be subtle mental movements to grasp and cling to the pleasure and calm that arises as this formless realm manifest as the sense of "being". Allow for the natural arising of dispassion for this mode of "being" as its unsatisfactory qualities come to light. Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being".
6th Jhana of infinite Consciousness
8) Now, from the dispassion for the 5th jhana as that felt sense of "being", allow the factors of the 6th formless jhana to become that sense of "being". "I" am now the 6th jhana and its manifesting factors. Notice how "I" as that felt sense of "being" am now a felt sense of consciousness filling up all perceived mental space. Notice how "I" am still equanimity but also the a sense of infinite consciousness permeating within and all around my head if the eyes are open, or all the mental space everywhere up and out if the eyes are closed.
Like the 4th jhana, see how there may be subtle mental movements to grasp and cling to the pleasure and calm that arises as this formless realm manifest as the sense of "being". Allow for the natural arising of dispassion for this mode of "being" as its unsatisfactory qualities come to light. Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being".
7th Jhana of No-thingness
9) Now, from the dispassion for the 6th jhana as that felt sense of "being", allow the factors of the 7th formless jhana to become that sense of "being". "I" am now the 7th jhana and its manifesting factors. Notice how "I" as that felt sense of "being" am now a felt sense of nothing yet everything yet nothing in particular. Yet there is still a sense that "I", as that felt sense of "being", is still present. "I" am no-thingness. Notice how "I" am still equanimity but also a sense of no-thingness permeating within and all around my head if the eyes are open, or all the mental space everywhere up and out if eyes are closed.
Like the 4th jhana, see how there may be subtle mental movements to grasp and cling to the pleasure and calm that arises as this formless realm manifest as the sense of "being". Allow for the natural arising of dispassion for this mode of "being" as its unsatisfactory qualities come to light. Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being".
8th Jhana of Neither Perception Nor Non-perception
10) Now, from the dispassion for the 7th jhana as that felt sense of "being", allow the factors of the 8th formless jhana to become that sense of "being". "I" am now the 8th jhana and its manifesting factors. This mode of "being" gets quite weird and difficult to explain. For me, it's like that felt sense of "being" flickers on and off initially, but then evens out to become almost like there isn't a sense of "being" there at all yet there is still a more refined sense of "presence". Neither there not not there. Perhaps neither perceived nor not perceived. Yet there still is a sense of "being". It is now just an extremely refined mode of "being".
Notice how "I" am still equanimity but also a "thinned out" sense of "being"/presence/inner world. For me, it seems like "I" am flicking back and forth very quickly from a mode of experience where there is no felt sense of "being" to one with a very "thinned out" version of the sense of "being". It's like it is on the very edge of dropping away.
Like the 4th jhana, see how there may be subtle mental movements to grasp and cling to the pleasure and calm that arise as this formless realm manifests as the sense of "being". Allow for the natural arising of dispassion for this mode of "being" as its unsatisfactory qualities come to light. Here, it is much easier to cultivate dispassion for "being". Notice how this extremely refined mode of "being" is still not 100% satisfactory. Really get a feel for the fact that it isn't. It is peaceful indeed yet there is something missing or not quite right. Take your time to really see the unsatisfactoriness of this mode of "being". Are you 100% satisifed as this mode of "being"? When the unsatisfactoriness of "being" is seen, allow the dispassion that arises to take over. Allow the fact that the mind has become aware of this unsatisfactoriness to generate dispassion for this mode of "being". Allow that dispassion to become the dominant view of this mode of "being". Then allow that sense of thinned out extremely refined sense of "being" to drop away naturally as the dispassion for "being" grows and grows and grows. Let it happen naturally as a result of the generation of dispassion.