Hello Mark,
Mark:
Could you point to instruction that addresses: "The use of contemplation in this way can be an invaluable tool at one's disposal. However, most instruction in meditation is woefully lacking in teaching people how to utilize contemplation in this manner." ?
That second statement addresses a multifaceted phenomenon when it comes to meditation instruction. In one sense, what I meant by that statement is that the instruction given to a beginner and intermediate practitioner will be focused on development of the mind to accomplish certain disciplines, like quieting the mind (dealing with the monkey mind while endeavoring to experience deeper levels of solitude, as in pursuing the four higher immaterial realms in
dhyana meditation), controlling what thoughts are introduced for observation and which are let go of (relating to wholesome and unwholesome thought), being able to maintain concentration on an object of observation for an extended period of time in order to better examine it when one advances on to contemplation (insight) meditation.
Unfortunately, many times beginners become stuck for years in the practice of noting as it is taught in the Mahasi Sayadaw tradition, never realizing that they can combine this concentration practice with insight. In other words, it is as though they have blinders on and are discouraged from following their natural intuition which seeks to know and comprehend (realize) the meaning and nature of things and concepts. And so they are never encouraged to work with the development of both concentration and insight together, as one can find discussed in the discourses in numerous instances. In the beginning, the purpose of noting is to encourage the mind to remain in the present moment, rather than to wander off into thoughts of the past or the future.Yet noting can soon become boring, as if one is spinning their wheels in the sand, if it isn't allowed to put down its blinders in order to seek insight into the subject matter of what is being noticed. It is that insight that leads to the path knowledges, as well as to a deeper understanding and appreciation of the Dhamma.
Whereas the instruction given to an advanced practitioner could be focused on refining the abilities of the mind to benefit from insight contemplation using the practice of
satipatthana as a means of "seeing things as they are" rather than how one might have pre-concieved them to be. This might entail help in being able to sharpen discernment of objects, such as using one's knowledge of the significance of
namarupa in arriving at a determination about whether an object deserves to be viewed as having a positive or a negative influence on circumstances. Such determinations then can be influencial in the activity of
sankhara or volitional formations as these are affected by the emotions. Insight into the formation of a
sankhara can then help to clear it (blow off unwholesome
sankharas) within the affective mind. This is where the practice begins to take on real meaning and significance for the practitioner in a practical way leading to the cessation of
dukkha.
It helps to understand the definitions of the Pali terms being used in order to make sense of what is being said and pointed at. These are all just conceptual descriptive terms, but once one sees how they operate in a real life situation, it begins to make common sense how one can clear away misconceptions in their thinking in order to be at peace. As Gotama said, "Mind is the forerunner of all actions. All deeds are led by mind, created by mind. If one speaks or acts with a corrupt mind, suffering follows, as the wheel follows the hoof of an ox pulling a cart."
If a person is able to control their mind long enough to be able to hold it on one object for five consecutive minutes or more without an unnoticed interruption, then one is ready to begin a practice in insight meditation. With dedicated practice, one ought to be able to accomplish this within six months to a year, depending upon the level of distractions that one has to deal with in the midst of life. Unfortunately, this is much harder to accomplish living a householder's life in our modern world than it is within a monastic setting or on a private retreat. Having or creating an atmosphere of silence is also very conducive to making progress in this practice.
Actually, I have been planning to write a book about this, but haven't had the time, due to one distraction or the other, to be able to dedicate to the project. There are other things going on which are taking precedent over my being able to get to this project. My working title for the book is:
The Lost Art of Contempation. With a subtitle of:
An empirical study of the depth and vastness of consciousness, its practical implications and applications in the physical worlds.
Tentatively, I have outlined a brief description for each of seven chapters. This was all done nearly two years ago, and reading back over it now, I'm not exactly certain where I meant to go with one or two of these. I'll just have to sit and contemplate it for a while, and maybe I'll rediscover the ground some of these chapters were meant to cover. I've also written an unfinished Preface for the book. The Preface and description of the chapters follows:
1. Sitting Quietly Content in an Empty RoomDeveloping the ability to be alone with oneself. Becoming friends with meditation.
2. Developing Discernment of Things As They Are
Empirical observations: 4 noble truths, right view, right thought, the three characteristics. Keeping things simple.
3. Varieties of Knowledge and Insight
The variety of Zen references to the experience of nibbana through its teaching of no-mind. Different ways of pointing toward the same phenomenon.
4. The Distraction of Mysticism
The nama-rupa of mind-created experience. To be wholly without concepts is called the wisdom of dispassion.
5. The Role of Intention in Contemplative Practice
The selective use of intention helps sharpen focus on contemplative objects. Mental resolutions assist in focusing the mind on achieving goals.
6. Applications in Practical Problem Solving
The use of contemplation in psychological and existential problem solving
7. The Wisdom of Contemplation
Finding the still point of the turning world and staying there. Opening up to the possibility of happiness means accepting the truth whatever it turns out to be. Contemplation should develop into a regular daily practice, with few, if any, excuses for putting it off. P R E F A C E:
A word of advice to the approaching reader of this book. If you want to get the most out of this work, read every sentence, every word even, with thoughtful repose as to the meaning behind them and not just as mere empty scribblings (meaningless words) on a page. Let your personal experience and intuition be your guide. Invest in and continually dip down into that experience as you attempt to discover the deeper significance of what is being said in these pages. If you do this, you will not be disappointed.
This book makes an attempt to describe what for many of us is a virtually impossible experience to describe: the content of our contemplative life. And yet, without some conceptual framework from which to work, it would indeed be impossible to attempt to communicate such experience. The subtitle of this book is: “An empirical study of the depth and vastness of consciousness, its practical implications and applications in the physical worlds.” An ambitious aspiration to be sure, but one which attempts to summarize and communicate its subject matter in brief, cognizable collections of thought fit for further personal private investigation and discovery. In other words, fit for contemplation on their own by successful practitioners of the art of contemplation.
This work was inspired by the work of Siddhattha Gotama, who is more popularly known as the historical Buddha, a title which fittingly enough means “the awakened one,” which legend tells us was a self-imposed description. Yet, the preference here is to refer to him by his given name, in order to examine and place the legend in a more down-to-earth light and atmosphere. For if you think of him as just another human being, you can begin to lose the vision of the mystical legend, the mystique of a mythical persona that generally surrounds the title of the name “Buddha,” blinding the viewer to his true human nature, while placing his life within the context of your own in order to better understand what he had to teach. A brilliant man to be sure, and yet he was still just a man. But one who was relentless in his pursuit of his given purpose: which was to find the way to the end of human suffering.
In the recorded history of mankind, no other single historical figure has clarified the nature of consciousness as completely and in such detail as did Siddhattha Gotama. If you study his recorded talks, authenticated within the discourses of the Pali Canon which is the closest evidence we have of what he is actually said to have said, you can witness the prominence of his brilliance in person. No one as yet has ever discounted his main thesis that all composite and aggregate things are impermanent, all composite and aggregate things are unsatisfactory, and that all dhammas (all things including the unconditioned) are without self nature. For anyone who has realized the truth of the existential worlds, this thesis is neither a belief nor an educated opinion, but rather an empirical observation which any individual, trained and disciplined in the rigorous practice of contemplation, may verify for him- or herself.
One of the purposes of this book is to assist the reader in the discovery of his own ability for contemplation. And while this may be somewhat elusive in the beginning, it is hoped that by the end of this book, and going forward, one gains a more coherent understanding and appreciation for the value of a regular practice of the art of contemplation.
If you're up to it, perhaps you can provide me with some feedback. Does any of this strike you as something you might be interested to read?
In peace,
Ian