forestofsouls

I'm becoming of the Yodic school (after TB's Yoda, of course) of mind on this one--- certain practices draw certain types of people. Emptiness zen-style meditation doesn't work for me right now. Now because it's inferior, but because I always sink into mental dullness when I try it. Bardon's work is interesting, but with a major drawback: Bardon is not alive. I worked with his stuff some years ago, and found it impossible to accomplish even the simple tasks as he set forth (i.e. complete mental vacancy, complete one-pointed attention, etc.) Like many, I looked at Rawn Clark's stuff, but found that it was his interpretation of Bardon's work. In many cases, I felt like it was making it easier for one to ascend, but I'm not sure this is Bardon's intent. I also found Rawn to be very knowledgeable about his brand of Western occultism, but with many misinformed beliefs about Eastern thought. I don't think one can compare directly different systems. One teacher said it is like nutrition: you can have different systems that all work, but each with its own principles. This is especially true if you don't have the right experiential knowledge. I used to think feeling chi was no more than the vague, fuzzy sensation I feel after sitting/chi kung. Then I had a few experiences of chi that were as real and defined as the table in front of me. It realigns even elementary definitions. As for work on personality, Master Nan, and indeed, all Buddhist practices have a foundation element of following sila, or morality.

I'd work through this book again. A word of warning: in order to get anything out of it, you have to practice vipassana style meditation. He gives directions, but practice is essential for this type of book.

I experience hope as a feeling, more than a thought. It is a soft and pleasant one, rubbing out the rough edges of experience in hard times. It opens, relaxes, and inspires, reminds me of the constant change and infinite possibilities of life. Hope is no more of a distraction than love, joy, or other positive emotions. I see a lot of people say it takes you away from the present. But where is there to go BUT the present? Daydreams happen NOW. Plans happen NOW. It strikes me that the enemy of spirituality is ignorance--- being unaware or suffering diminished consciousness of what is happening now.

Lately I've been looking for memoirs/travelogues of spiritual adventurers. It is one thing to read about techniques, meditations, ethics, etc. and quite another to come across with actual flesh-and-blood life stories. I'm waiting for Red Pine's Road to Heaven to get into a second printing. I know Michael right now is reading the Gods Drink Whiskey. Any suggestions?

I've been looking for spiritual adventure tales... any other suggestions?

Taoist Graffiti, Or Buddhas, Humanity. Who makes differences?

This is actually the story of Hakuin Ekaku. The founder of Rinzai is Linji Yixuan almost a thousand years before. Rinzai is the Japanese translation of Linji.

I don't think Buddhism is life denying. If anything, it is life affirming. Mindfulness practice is based on a close observation of things as they are--- in this sense, meditation is a series of scientific experiments in which the meditator looks at what one experiences. One can then match experience against the so-called truths of Buddhism: impermanence, dissatisfaction, and no-self. Over time, these truths begin to take root, not based on belief but through repeated experiential verification. In a sense, one aims straight for the truth of experience, no matter whether it is supposedly "good" or "bad" at any given time. It is just as important to maintain awareness while violently ill as when relaxed on the cushion. I wonder if your view on Buddhism hasn't been informed primarily by "academic" Buddhism. If you are interested in this type of practical Buddhism, I would recommend checking out some of the following teachers, all of who have extensive free writings on line: Daniel Ingram, Shinzen Young, Bhante G, and Ajahn Brahm.

I don't know about Vipassana in it's "pure form" --- meditation techniques are either effective for the individual or they are not. Whether it is pure, original, from the Buddha's lips, etc. is really beside the point. I've done a Goenka retreat but it isn't for anyone. I would never suggest Goenka to some one who doesn't have an ability to sit for more than ten or twenty minutes--- it would be torture. Goenka's students are very devoted to Goenka alone (many have not tried or even heard of other methods) which others may see as unduly narrow-minded. The book of books in my opinion about Vipassana is "Mindfulness in Plain English" by Bhante G. It is generally available online for free. I think Shinzen Young has an extraordinary grasp of Buddhist meditation and has a phone based teaching method that I think is brilliant: www.basicmindfulness.org I also learned a lot from the Dan Ingram's site listed above.

I would note that the sincerity, positivity, and openess of your posts speak volumes of your practice. I often tend to come across a lot of ego with energy practices/practicioners, this is a breath of fresh air.

What are the expected results from KAP 1 & 2? What's your success rate?

How do you know if you have?

This is an awful lot of "bitching" for spiritual adventurers. Why not apply the same techniques that prove useful to all of life's other annoyances, irritations, and unhappiness?

Pay attention. Let go.

I wonder for the emptiness junkies here: what method do you use to "empty" your mind? My main practice is mindfulness based. I notice that, after years of continued practice, my mind from time to time reaches emptiness automatically, though usually not for long--- the more I pay attention, I find more and more subtle flows of thought. I've also noticed that inner movement declines the more I concentrate on the external senses. Just in the interest of learning other views: what methods are used to attain emptiness?

Most Theravada teachers teach that sila, morality, is the foundation that must precede a sincere effort to meditate. Beyond what Smile has elaborated about "making merit," I think there are valid psychological reasons. Webu Sayadaw made this very clear to me (although oddly, Aleister Crowley first brought it to my attention!) I've seen that by following the five precepts (and I mean making a sincere effort, not necessarily perfection--- the precepts run deep) and setting my life in order, my mind has "cooled" to the point where I can concentrate to some degree. Before, my mind was so agitated and jumpy that my efforts to meditate were largely exercises in restlessness. The more I develop morality, the more my meditatoin has improved. I think this is one of (many) problem with Western Buddhism--- the emphasis is on meditation and not on morality. However, in other cultures, the opposite may be true--- the focus is on making merit rather than meditating, where it is meditation that leads to the insights that liberate.

So I find myself going away from home and out of the country for six months for work. I will have little to do outside of work, I'll be away from my family and thus celibate. I think this provides an interesting opportunity to do some energy work. I've mostly been focused on mindfulness practice, but I'm reaching a point where I've been having some interesting energy experiences (I think due to developing a more open, relaxed, and accepting attitude) and thought it might be time to restart practice. I thought I'd just put it out there--- any recommendations? Simpler is better.

Vajrasattva, I have a few questions if you don't mind. Then why techniques and teachers? As some one with a background in Buddhism, how do you relate the development of kundalini/chi, this form of "enlightenment", with Buddhist enlightenment which is based on insight? The samadhis you talk about relate in my mind to shamantha practice, as opposed to mindfulness/insight practices. As to partial kundalini, what do you make of Glenn's article here? As to bliss 24/7, what happens when something sad occurs? Can you relate to suffering of others? What is the goal of these practices? Do they liberate beings from suffering? I don't mean to question--- most of my work has dealt with mindfulness practices as opposed to energetic practices. I haven't had much luck with energetic practices, but I think they could, in theory, give fuel to power mindfulness practices.

I agree with everything you just said, Lin. The truth of the suttas/sutras is contained within them. However, you said and thus ruled out Vajrayana. However, unless we were present when the Buddha spoke, or when the sutras/suttas were compiled, we cannot know whether they contain the words of the Buddha or other wise beings. But in the end, I don't think it matters, since Buddhism is about realizing for yourself the truths. The reason I bring this up is because so often there is a division between Buddhist sects. Theravada believe they follow the real teachings of the Buddha. Mahayana often deride Theravada because of their alleged narrow view. Vajrayana is touted as the superior way, and often looked down upon by others. If I followed the supposed Theravada view, then I would miss much of the wisdom in the Mahayana scriptures. When some one's scriptures are rejected because of their supposed "authenticity" and not because of their "truth", then this troubles me.

How does one know what the Buddha did or did not say? What we have are texts handed down that we're told record the words of the Buddha. But how to know? Isn't it more important for the texts to contain truth than to be attached to an idea of authorship? I suppose the Heart Sutra is out?

There are currently something like 10 Bums online right now. To the chat room!

I think we're too conditioned to be spontaneous. The mind is frozen in our habits, preconceptions, etc. The trick is to unlearn this conditioning, and then spontaneity naturally arises.

British neurologist John Lorber evidently found people without full brains. A supposed impossibility, his research has been largely ignored. Link