Showing posts with label four elements meditation. Show all posts
Showing posts with label four elements meditation. Show all posts

Tuesday, August 5, 2025

The True Nature of Existence (Class 3)

There's another BuddhistSummerSchool.org?
What is the Heart Sutra really about other than realizing that all of these "heaps" or "aggregates" are devoid of self, empty (shunyata), without self, not the property of a self, not under the control of a self? But there seems to be a "self" (atta, atman, or soul). What is that? That is the functional integration of the Five Aggregates: form, feelings, perceptions, mental formations, consciousness.

But if 'I' am not I, what am I?

Wednesday, December 6, 2023

Knowing and Seeing with Pa Auk Sayadaw

Pa Auk Sayadaw, AbeBooks; Dhr. Seven and Amber Larson (eds.), Wisdom Quarterly

Knowing and Seeing
(4th edition) presents a series of talks and question and answer sessions on a  Buddhist meditation retreat held by Venerable Pa Auk Sayadaw, abbot of Pa-Auk Forest Monastery in Burma.

These sessions present the Buddha's teachings or Dhamma on the traditional Theravadan calm meditation practice known as absorption or jhana.

Based on the original sutras of the Pali canon, the Path of Purification (Visuddhi Magga), and later commentaries, the Sayadaw teaches yogis step by step procedures to attain these subtle stages of mental purification and insight (vipassana) knowledge.

The book is freely available on the Web as a PDF. Students of Pa Auk are making it available on at AbeBooks (9781456599645) for those who wish to have a paper copy.

All royalties paid by Amazon (which is a small amount per book beyond what is charged for printing and distributing) are donated to not-for-profit charitable work in Burma and around the world.

Pa-Auk Forest Monastery is a Buddhist meditation center in the Theravada tradition, with emphasis on the teaching and actual practice of both samatha (tranquility) and vipassana (insight) meditation. Knowing and Seeing (4th edition, 9781456599645) AbeBooks

Details (5th revised edition)
Knowing and Seeing is a collection of teachings given by the Burmese meditation master Pa-Auk Sayadaw (Ven. Acinna) at a two-month retreat for monastics (monks and nuns) in Taiwan.

In strict accordance with the standard Pali canon texts, Pa Auk Sayadaw gives a practical overview of how to develop absorption (jhana) by
  • mindfulness-of-breathing,
  • Four Elements meditation,
  • the 32 parts of the body (one's own and others near and far),
  • the intrinsic repulsiveness of the body, 
  • and the ten kasinas.
Four Elements Meditation
This includes the four immaterial absorptions. There are eight (four form and four formless) or nine absorptions (depending on the method of counting, by way of the sutras or the Abhidhamma). In either case, they are all counted and included in the Sayadaw's instructions.

He then explains how to use these powerful mental absorptions to perfect loving-kindness, compassion, appreciative joy, and equanimity (also called the Four Divine Abidings or Brahma-viharas), recollection-of-the-Buddha, foulness, and the very helpful recollection-of-death.

Next, he explains how, with the light produced by the absorptions, one penetrates the delusion of compactness to see whagt is true -- the compounded nature of "things."

In the material sense one perceives not objects but sub-atomic particles of materiality (kalapas) to discern "ultimate materiality" of this body, other bodies, and material objects throughout the universe (whether in our Sensual Sphere or in the higher Fine Material Sphere, the kama loka or rupa loka).

In the immaterial sense one perceives not consciousness but cognitive processes of the mind, the minds of others, and the Immaterial Sphere (the arupa loka or "formless sphere") to discern "ultimate mentality."

Likewise, one examines the ultimate materiality and mentality of countless past lives, this present life, and future lives (on this and other planes of existence, of which there are at least 31).

Likewise, one develops the remaining knowledges until this mind knows-and-sees nirvana directly (which means stream entry or the first stage of enlightenment/awakening): The mind is fully aware of the (unformed) nirvana as object.

The Sayadaw also answers questions from meditators present at the retreat. They ask for details regarding meditation and related matters, and the path of the Bodhisatta and the path of disciples.

Finally, there is a stirring talk that exhorts us to "breathe according to the Buddha's instructions," followed by a talk on the most superior type of offering (dana).

This 5th edition has new charts, an index, additional information, a new layout, and so on. It has been made clearer (by a committee of writers that may have inadvertently made it more clumsy, dense, and redundant in their overarching efforts towards perfectionism).

Pa Auk Center, Georgia, USA
Pa Auk Sayadaw is abbot and formerly the head teacher at Pa-Auk Forest (Tawya) Monastery, a meditation center near Mawlamyine, Mon State, Burma (called Myanmar by the military dictatorship).

The Sayadaw also has other centers in Burma, Malaysia, Singapore, and the United States (Georgia).

The Sayadaw, who because of his attainments and ability to teach others to reach the same exalted attainments is referred to in the book as "The Most Venerable Pa-Auk Tawya Sayadaw" has given Dhamma talks and conducted retreats in the
Who will practice Dhamma?
  • United States of America (USA),
  • Germany,
  • Hong Kong,
  • Japan,
  • Korea,
  • Malaysia,
  • People's Republic of China,
  • Republic of Singapore,
  • Sri Lanka, and the
  • United Kingdom.
Printed paper copies of this book are made available for the cost of printing and shipping at zero profit, a gift of the priceless Buddha-Dharma. Knowing and Seeing (5th revised edition, 9781688820111) AbeBooks

Tuesday, May 23, 2023

The "Secret of Water" (GAIA)

Gaia.com/video/secret-water; Eds., Wisdom Quarterly

Secret of Water



Preview: Secret of Water
(1 hour and 16 minutes) Water is a "living" substance, the most common on earth and least understood. It defies the basic laws of physics yet holds the keys to life.

Known to the ancients as a transmitter to and from the higher realms, water retains hidden messages and conveys information to DNA.

However, water can die if treated poorly. Our use and misuse of this precious resource has altered the vital information it carries in unexpected ways.

Influences such as sound, thought, intention, and prayer, as well as toxins such as chlorine, structure water’s molecular arrangement – affecting all it comes in contact with.

Prominent scientists help reveal the secret of water, allowing us to use its healing power for human beings and the planet.
  • Sign up to watch: gaia.com/cart/account-creation
  • Directors: Jirka Rysavy, Saida Medvedeva
  • Narrator: Lex Lang
  • Audio Languages: English, Spanish, German, French
  • Subtitles: English, Spanish, French, German

Wednesday, July 8, 2015

What is the "water" element in Buddhism?

Ven. Nyanatiloka Thera (Buddhist Dictionary) edited by Dhr. Seven, Wisdom Quarterly
It should be noted that in Buddhist psychology as in Buddhist physics, the process-of-consciousess is spoken of in terms of ultimate units called cittas or "mind moments," whereas materiality is also a composite, aggregation, or heap of kalapas (particles).

It is not possible to touch fluidity (apo).
The "elements" (dhātu) are the ultimate constituents of a whole.
 
(1) The Four Elements (dhātu or mahā-bhūta) are popularly referred to as:
  1. earth (pathavī-dhātu)
  2. water (āpo-dhātu)
  3. fire (tejo-dhātu)
  4. air (vāyo-dhātu)
They are to be understood as CHARACTERISTICS or qualities of matter or corporealtiy not as independent objects. They can be directly known for oneself through insight meditation (vipassana) founded on the first four meditative absorptions (jhana).

They are classified and explained in detail in terms of Buddhist physics (just as consciousness is broken down and explained in Buddhist psychology) in The Higher Teachings (Abhidharma).
    SEE INSIDE: Four Elements instruction manual
  • NOTE: Much like Western physics, these facts about the true nature of reality are not for debating or pondering, which is a low and foolish use of preliminary knowledge. They are for DIRECT EXPERIENCE and personal verification. This is possible in meditation as explained by Ven. Pa Auk Sayadaw in Four Elements Meditation (Buddhanet.net). To argue about this Dharma, the Buddha's vision of ultimate reality, and use it for debate instead of realization and liberation is like a drunk using a lamp post for leaning on rather than illumination.
In The Path of Purification (Vis.M. XI, 2) the Four Elements are defined as characteristics of ultimate matieriality: "Whatever is characterized:
  • by hardness (thaddha-lakkkhana) is called the earth or solid-element;
  • by cohesion (ābandhana) or fluidity, the water-element;
  • by temperature or heating (paripācana), the fire or heat-element;
  • by supporting or strengthening (vitthambhana), the air, wind, or motion-element.

Four Elements Meditation gives one a realization of what "water" (apo) really is as an inherent property or characteristic, such as cohesion, of ultimate materiality. There are three other "elements" (properties).
 
All four are present in every material object, though in varying degrees. If, for instance, the earth element is dominant, the material object is called a "solid," if the fluid element, "water," and so on. For the analysis of the Four Elements, see dhātu-vavatthāna.
 
(II) The 18 physical and mental elements (ayatanas) that constitute the conditions or foundations of the process of perception are:
  1. visual organ (eye)
  2. auditory organ (ear)
  3. olfactory organ (nose)
  4. gustatory organ (tongue)
  5. tactile organ (body)
  6. visible object (sight)
  7. sound or audible object
  8. fragrance or odor or olfactory object
  9. savor or taste or gustatory object
  10. body-impression (tactile sensation, pressure)
  11. eye-consciousness
  12. ear-consciousness
  13. nose-consciousness
  14. tongue-consciousness
  15. body-consciousness
  16. mind-element
  17. mind-object (mano-dhātu) (dhamma-dhātu)
  18. mind-consciousness-element (mano-viññāna-dhātu
What are the four ultimate qualities of materiality? Earth, fire, water, air.
 
One through ten are physical; 11-16 and 18 are mental; 17 may be either physical or mental. 
 
Sixteen performs the function of advertence (āvajjana) or "turning toward" the object at the inception of a process of sensual consciousness; it further performs the function of receiving (sampaticchana) the sensual object. 

Eighteen performs for example the function of investigation (santīrana), determining (votthapana), and registering (tadārammana). For its other functions, see Table I). 
 
For the 14 functions of consciousness, see viññāna-kicca. Compare at M. 115; S. XIV and especially Vibh. II (Guide Through the Abhidhamma Pitaka by Ven. Nyanatiloka, 3rd ed., 1971, BPS.lk, p. 28f), and The Path of Purification (Vis.M. XV, 17ff).

Of the many further groupings of elements (enumerated in M.115), the best known is that of the three world-elements or spheres of existence (containing 31 Planes of Existence and countless worlds):
  • the sensuous world (kāma-dhātu),
  • the fine-material world (rūpa-dhātu),
  • the immaterial world (arūpa-dhātu);
A further the six-fold group is defined as:
  • solid (pathavī)
  • liquid (āpo)
  • heat (tejo)
  • motion (vāyo)
  • space (ākāsa) [that demarcates solid bodies]
  • consciousness (viññāna, see above I), described in M.140; see also M.112.

Thursday, January 10, 2013

Particle Physics in Pasadena (Caltech)

Douglas Smith, Caltech Media Relations, Watson lecture preview (caltech.edu); Ashley Wells, Pat Macpherson, Dhr. Seven, Wisdom Quarterly
The physics of the Large Hadron Collider explained at Caltech's Beckman Auditorium, Wednesday, Jan. 9, 2013 (Wisdom Quarterly/Wells)
  
Prof. Harvey Newman, Watson Lecture (WQ)
What is the origin(s) of the universe? What are its dimensions? What are its primary causes and supportive conditions?
 
We know (or at least can know with certainty). But here, Science, have a crack at it. And remember to show your work when you produce the final equation you call an answer!
  
The growing field of particle physics is homing in on kalapas, the subatomic "particles of perception" the Buddha pointed out when he discussed ultimate-materiality.

Buddhist physics speaks of qualities of materiality (rupa) rather than tangible material realities as such. These subatomic building-blocks are more like aspects of blocks rather than amorphous blocks. These "elements," qualities, or features of material are spoken of as indirectly perceptible in profoundly elevated states of consciousness during meditation on the Four Elements (which, it cannot be emphasized enough, are not elementary particles but fundamental qualities of kalapas) and other Abhidharma practices.

Desktop Buddha (Koba53/flickr.com)
Those who have seen such minute and almost unimaginable particles -- and we know more than one English speaker who has -- universally state that they look nothing like idealized "atom" posters in science classrooms. Unfortunately, they do not say much about how they do look because seeing is replaced by knowing-and-seeing. It goes deeper than observation to intimately/intuitive certainty and understanding of what is being seen.
 
But how could something that moves so fast ever be tracked by conscious-awareness? This is a great question! The Buddha could not come up with a simile for the speed of ultimate realities and settled for the time it takes a speeding arrow to traverse the shadow of a tree as a poor approximation. (This is a very inferior example that merely suggests something far too fast to even take note of; we would never see it coming).

Conscious awareness cannot take note of the arising-turning-passing of such realities. Fortunately, however, there is something faster than the fastest particle, faster than the fastest transformation, faster than the fastest material process. And that some-"thing" is consciousness (cittas, mind-moments).
 
This psychological or conscious-process can track the material-process because there are more impulsions (javanas) transpiring within a mind-moment than the phases of a kalapa, which lasts a moment. Having recorded it, one can play the track of a kalapa-process back, slowed down, for review in the mind-door. This when done correctly can lead to liberating insight in that it reveals the Three Marks of all phenomena. They are radically impermanent, hopelessly unsatisfactory, and utterly impersonal.

Performing this "reviewing" allows the successful meditator, having emerged from mind/heart intensifying and purifying absorptions (jhanas), to perceive the impossible -- to directly know-and-see physical reality. One does not take it on faith and is not liberated by faith, but rather by wisdom. The truth itself sets one free, for how could the heart/mind continue to cling to phenomena marked by such characteristics as one has just seen and can see again if one begins to doubt. Seeing replaces believing with complete certainty.

Alas, who will listen to such reports? Such knowledge-and-vision benefits only the perceivers. So if we would benefit, we must see for ourselves. Seeing will be believing -- when we see it for ourselves.

What does physics offer (besides lots of math homework)? Dr. Newman quoted Einstein, the post-lecture Q&A period, that it is far more amazing that things are comprehensible. That is the unlikely thing, and how amazing that math describes anything. Science is trying to make the subjective experience of the perceiver a universal, replicable experience. I don't know about you, but I've never replicated anyone's physics experiment, anyone's data, anyone's logical deductions. I take it on faith, I take it on authority, I take it as "handed down" by jargon-uttering elders in black robes and mortarboards.
 
And that's good enough; it doesn't change my inner-life, try as I might to have it change my attitude and outlook. But Buddhism makes particle physics a firsthand experience no one will believe, whereas "science" makes personal experience an academic report about an artificial experiment someone else concocted and carried out then reported on with some peer review of the alleged results and their meaning.
 
(If you ever want to doubt the "God particle," the Higgs boson, listen to firsthand reports by researchers at the LHC; their cautious pleas for not jumping to conclusions and adamant assertions that "more research is needed" do more to convince onlookers that little good is coming out of these grand endeavors beyond the financial support of the priestly duties of our current Brahmin Caste and their mantra-like mathematically-based mysterious-machinations).
 
But we were eager to hear it firsthand. And the one thing Dr. Newman said with certainty was that the Standard Model was wrong (deficient, incomplete, incompatible with observable results so far, but there is not yet a better theory to align itself with the data and make that data believable -- almost as if reality had to adjust to our limited descriptions and depictions of it before science would be happy). The best part came at the end when fewer than 1% of the audience stayed behind to ask questions. Everyone else just clapped and ran out.
  
LHC kingpin at Caltech
Douglas Smith (Caltech.edu) Q&A with Dr. Newman
The secret is the micro looks like the macro, but that's as far as it goes.  Look here, look there, read Plato. And still until you SEE-AND-KNOW, it's all for naught anyhow.
 
Professor of physics Harvey Newman has been searching for signs of dark matter, extra dimensions, and the elusive Higgs particle at the Large Hadron Collider in Geneva, Switzerland. 
 
He reported from the high-energy frontier of particle physics on Wednesday night (Jan. 9, 2013) during the Watson Lecture Series at Caltech. His talk was open to the public and packed.

Q: What do you do?
A: I'm a high-energy physicist. Together with my colleague, Professor of physics Maria Spiropulu, we explore the forces and matter that make up our universe, using the highest energies one can [at this time] achieve at particle accelerators. [But we already have the means of going higher, and we will when we swap out decaying equipment with more powerful replacement parts.] These energies are now found in Switzerland, where CERN, the European Organization for Nuclear Research, sends protons traveling at 99.999997 percent of the speed of light crashing head-on into one another inside the Large Hadron Collider, better known as the LHC.

The LHC has two general-purpose detectors -- our experiment, the Compact Muon Solenoid, or CMS, and ATLAS. "Compact" means "dense" not "small," and our experiment is relatively compact. It's only as tall as a four-story building, as opposed to ATLAS, which is like a six-story building.

Our lab had a primary role in designing the CMS's electromagnetic calorimeter, which detects high-energy photons and electrons using 76,000 crystals of lead tungstate. These crystals, which Caltech helped develop, together weigh 90 tons, and if they weren't so dense we would need even more of them in order to collect all those particles. And we need to see every particle, as we are looking for pairs of photons -- a key signature of the Higgs particle that we've been focusing on for decades. We had first hints by the end of 2011, and by July 2012, CMS and ATLAS had accumulated sufficient evidence to announce the discovery of a Higgs-like particle.

Close up of one slide in a dense and extensive PowerPoint presentation (WQ)
 
Q: What is the Higgs, and why are you looking for it?
A: In 1964, Peter Higgs and others [but not Dr. Stephen Hawking] proposed the existence of a field that permeates all of space and would allow the generation of particle masses. The photon, which carries the electromagnetic force, has no mass, but the W and Z particles, which carry the weak force, do. But if you take the unified theory of the electromagnetic and weak interactions and try to put in a mass term for the W and one for the Z, the mathematics don't work. When you rewrite the theory to include the Higgs field, the Z and the W now have mass, the photon stays massless, and you get this other thing called the Higgs particle.

It is really quite amazing that relatively simple mathematical expressions describe how nature works. There's no reason for it, necessarily, but it is a characteristic of the world we live in. Fundamental expressions like F = ma [force equals mass times acceleration] have great predictive power in their own domains, and when you go outside those domains you have to look for something even more fundamental.
So it is for the so-called Standard Model of particle physics. It has been very successful until now, and yet we know that something lies beyond it. It does not have a candidate particle for dark matter, for example. It only describes normal matter, which is just four percent of the matter in the universe. And then there's dark energy, which we're not even sure has a "particles and fields" description. That's a frontier where we don't even know yet how to write things down. The Standard Model also does not work in the early universe. If you calculate the mass of the Higgs particle, the calculation blows up when we get to an energy scale that lies between where the universe is today and the moment of the Big Bang.

Caltech has a central role in the search for dark matter and whatever else lies beyond the Standard Model. It's a never-ending journey, and one that has inspired students at Caltech for decades.
Q: How did you get into this line of work?
A: I was in the fourth grade in PS 225 in Brooklyn, and one day Mrs. DeSimone put out a cart of books that went way beyond what was in our class. I read them all from end to end, and then I started to read everything in sight.... More
  • NOTE: The entire slide presentation is available at his website or through personal email (faculty at caltech.edu); however, photos and recording were not allowed during the presentation. Ours were taken before and after. Maybe the next Watson lecture on social science will be better:
Will you marry me? You, me, and Wolfman?
(Watson Lecture Series with Prof. Tracy K. Dennison on Marriage and Economic Development in the Past) Before industrialization, people married young and lived in extended families with several generations under the same roof -- or so the story goes. In parts of Europe, however, our "modern" pattern -- late age at first marriage combined with nuclear family households -- goes back many centuries, leading some researchers to wonder if this very pattern actually brought about the Industrial Revolution and early economic growth in the West.

Sunday, July 15, 2012

Meditation on Growing Younger (video)

Amber Dorrian, Wisdom Quarterly

 
(Matt Groening/Highvoltageilene)
Buddhism has an interesting teaching. It is redeath. Time is cyclical, circular, spiraling. We imagine a straight line and do not see it bend away to come around again -- in much the same way, but not exactly the same way.
   
Death after death, there is life. Life keeps coming. One grows young again and again and again. What people mostly misunderstand is that it is not us. No one is reborn. What is reborn is a process. The process does not stop, so it cannot really be said to start again with each death and rebirth.
  
What is now? Some body, feelings, perceptions, willed formations, consciousness. They are altering every moment. They do no reoccur but utterly pass away. If we are them, we are dying. If we are something else, an owner or watcher of them, the owning and watching are dying. It's redeath, redeath, redeath.
   
The body passes quickly, but the mind passes much more quickly.
  
And with each death there is "again becoming." For all the aging, sickness, and falling away, there is rearising, health, and again-coming-to-be. What then would it be like to talk to ourselves, to say to the young ignorant version of the future that keeps reiterating?
   
My pets? They're all dead. My friends? Gone. My family? They wished you well. But all of these tend very strongly to come back again. They are not lost to us completely, just in this form, which utterly passes away as they hurtle toward destruction.
  
But what about me? Dead. My consciousness (awareness)? Gone. My feelings? They wished me well.
   
I'll be young again! But it isn't living "forever" if it isn't living for even two moments.
  
In the future I may become male or female or indeterminate (neuter or androgynous), any race, any nationality, any caste, any planet, any form (a deva, being of light, or dense), any kind of being in 31 very general "planes" of existence.
   
What would I say to that newborn? If it is a deva, it comes fully formed without birth parents. Similarly, if I slip into the Downfall, perdition, the Great Waste (subhuman planes of existence), rebirth is immediate, even if it is into an intermediate state, it comes fully formed. But on the human and animal planes, transformation and impermanence are very obvious.
  
Meditate. End all suffering.
There is no need to "meditate" to see youth fleeting. But meditation, whether as contemplation or profound stillness in non-discursive awareness, is necessary to see ourselves cyclically growing younger only to die again.
  
It works in our favor and can be taken for granted only so long as we have wholesome karma to exhaust. When the profitable is exhausted, we painfully face what the Buddha warned about suffering and taking the Dharma for granted as if it were always available to us.

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