Seeing the Aggregates

A few nights ago, I was practicing Samatha meditation with my eyes open. I decided that I would use directed attention at first toward the function of sight, I went through the usual relaxing process from toe to head. As my mind began to settle, I noticed that the actual configuration of the angles of my eyes would naturally change along with the level of calm and stillness. As the angle changed the external information being received began to fall out of focus and my true focal point grew closer and closer.  Soon my mind had calmed and entered into Jhana, and then the next Jhana ( the relevant material is found under the heading “The Four Jhanas”), as my directed thoughts turned to a more unified awareness. The “focal point” continued to reach inward but at a much slower rate. In actuality, it had become pointed toward the Third eye area within the location of the head.

In this process there is always the subtle tensions of minutely small static that can be perceived by the muscular control of the eyes as I continue to let go of more and more form on the subtlest of levels. And then stabilization brings that unifying imperturbable calm. At this point consciousness seems to be releasing control of the physical optical processes altogether in order to maintain this state of calm.

I found that every discrepancy in release would be accompanied by a physical movement of the eye as if to draw attention to some aspect of the 5 Aggregates; Form, Feeling, Perception, Fabrication, and Consciousness. I found that I could not cling to any phenomenon without subtle control of the optic process, nor could any movement of the same process occur without signifying a brief or almost undetectable form of attachment to a phenomenon.

This process brought about great clarity of what is meant and useful about the teachings on the 5 aggregates. This experience allowed access to the depth of what is meant by Form, and the levels of relevance and irrelevance of this Aggregate. I could see how Form is used by the mind as a marker that the mind can fill with potentials that justify the rise and fall of both skillful and unskillful states. It becomes easy to see how Form is abused by the mind when put into the perspective of how it even comes into being. Essentially it ends up being the scapegoat for every experience the mind has conjured up through craving, with or without an object to crave.

These insights have been invaluable in allowing access to the reality of how the mind constructs “reality”. Without knowing how the mind is using these aggregates, we have no real understanding of depth of our “self” induced sufferings. The challenge continues to grow, but so does the view of the Path that leads to the end of suffering. This particular insight has changed the way in which I interact with Form altogether, adding a new layer of understanding to its emptiness.

My mind will no longer be able to manipulate me into maintaining the many strongholds of delusion, that place accountability for my experience anywhere but within.

In sorting out this experience, I have found a small book by Thanissarro Bhikkhu, called “A Burden Off the Mind: A Study Guide on the Five Aggregates” to be a tremendous help. It takes the teachings on the aggregates and places them into the greater context of the Path to the ending of suffering. The link provided offers a free collection of some of the best teachings on meditation and Buddhism that one can find.  Without having a physical teacher, Thanissarro Bhikkhu’s writings have been the next best thing.

May your journey continue to bear lots of fruit!

Peace

Loren

The Relationship between the Intellectual and the Experiential

I have taken some time off from writing to dig deeper into the practice of meditation. I have found it better at times to absorb and reflect than to play the role of the disseminator of truth. I am glad to be back at the keyboard though, as I was overflowing with inspiration this morning.

My practice as of late has  taken steps toward an effective blend of both Samatha (concentration) and Vipassana (insight) meditation techniques as described by the Buddha himself. In doing so, there have been some major realizations about the differences between a solely intellectual knowledge and a truly experiential knowledge, referred to as Direct Knowing.

In our culture we place high value on “education”, where the system pumps a massive amount of information into us throughout twelve years of primary school and beyond. Unfortunately if we investigate the actual expression and practice of this form of education, we find that most students have little to no relationship to the information, and relate more to the “proof of learning” that comes from a written test by incorporating many unskillful practices.

If only LIFE were able to be navigated by taking written tests and passing.

In actuality this method of “learning” has reinforced the delusion that memorization of facts and mere comprehension of higher knowledge is identical to  actual attainment.

Let’s take an example of a characteristic of reality to draw out the differences between these forms of understanding. One cannot do much studying of the Buddha’s teaching of the path before you find him expounding the point that all phenomenon that can be experienced are “not-self”. “”Bhikkhus, form is not-self. Were form self, then this form would not lead to affliction, and one could have it of form: ‘Let my form be thus, let my form be not thus.’ And since form is not-self, so it leads to affliction, and none can have it of form: ‘Let my form be thus, let my form be not thus.’

“Bhikkhus, feeling is not-self…

“Bhikkhus, perception is not-self…

“Bhikkhus, determinations are not-self…

“Bhikkhus, consciousness is not self.”

This is a portion of the Anatta-lakkhana Sutta, which can be found here: http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.nymo.html

The standard Western model of knowledge goes like this:

One may read this, become interested, and research all that is written on the subject. Intellectually this is not hard to understand,and at this point can even be expounded to others to make one sound like they have “arrived”. One can even try to work this intellectual understanding into their own world-view after grasping the concept. At this point one would become delusionally confident that they have attained the true essence of the teaching, and move on to the next thing to learn; consuming each concept as mental food.

In reality, this teaching of “not-self” is to be used as a tool to classify one’s experiences while establishing a path in meditation and daily life that leads to Unbinding. Vipassana practice will bring all the forces of reality to your experience (pleasure, bliss, tranquility, as well as pain, disgust, and fear). It is here that one will utilize what has been taught when a concentrated reality challenges every aspect of your mind and body. Once you have overcome, or rather absorbed and learned the lesson of these realities in their concentrated forms, the path literally breaks off the lifelong confusion of what is “self”. You will then Directly Know this reality in its’ fullness.

Consequently, the Noble Eight-fold Path is the recognition that while either meditating or just living, Life will provide the circumstances for you to address the realities of the teaching. Meditation serves to not only prepare one for the lesson, but bring the full power of the lesson directly to you.

May You be Successful in Directly Knowing Reality and Relieving the Suffering of Those Around You.

Peace
Loren