THE MYSTERY OF THE BREATH NIMITTA
OR THE CASE OF THE MISSING SIMILE
By Bhikkhu Sona.
As the title suggests, there is a significant puzzle to be solved by any meditator or scholar who tries to clearly understand the qualities of experience, which accompany the transition from mere attention to respiration to full immersion in jhanic consciousness. I will attempt to show that there are good grounds for confusion on this matter as one traces the historical progression of the commentarial accounts from the Patisambhidamagga through the Vimuttimagga to the (later) Visuddhimagga.
Since the Visuddhimagga is so influential and so widely quoted by modern teachers, it would seem critical that it is reliable and, if in certain aspects it is not, then, with supporting evidence, to show clearly why it is not.
The body of this essay will show that a description of the mind of the jhanic meditator found in the Canon itself and quoted in the Patisambhidamagga as a simile involving a comparison of mind with a full clear moon, degenerates to a mistaken literalization of these images as internally produced visual data. Since the contents of mind are not easy to point to, the Buddha frequently used similes comparing visual and other sense objects with mental contents in order for meditators to clearly understand what they should be seeking and experiencing.
In religious traditions of all kinds we often find a naive tendency to take literally what is meant as a simile. It seems this process has occurred somewhere along the line and has become enshrined in the Continue reading
By Nynatiloka, Buddhist Dictionary
Nimitta: mark, sign; image; target, object; cause, condition. These meanings are used in, and adapted to, many contexts of which only the doctrinal ones are mentioned here.
- ‘Mental (reflex-) image’, obtained in meditation. In full clarity, it will appear in the mind by successful practice of certain concentration-exercises and will then appear as vividly as if seen by the eye. The object perceived at the very beginning of concentration is called the preparatory image (parikamma-nimitta). The still unsteady and unclear image, which arises when the mind has reached a weak degree of concentration, is called the acquired image (uggaha-nimitta). An entirely clear and immovable image arising at a higher degree of concentration is the counter-image (paṭ””’ibhāga-nimitta”). As soon as this image arises, the stage of neighbourhood (or access) concentration (upacāra-samādhi) is reached.
- ‘Sign of (previous) kamma’ (kamma-nimitta) and ‘sign of (the future) destiny’ (gati-nimitta); these arise as mental objects of the last karmic consciousness before death (maraṇ””’āsanna””’ kamma.
Usages (1) and (2) are commentarial (s. App.). In Sutta usage, the term occurs, e.g. as: Continue reading
Day 10 of Wildmind’s 100 Day Meditation Challenge
Yesterday I wrote about samapattis, which are slightly strange, and often a bit disturbing, experiences that can arise in meditation. They’re often a bit hallucinatory, and it’s not a good idea to pay much attention to them.
Nimittas are another kind of unusual experience we can have in meditation, but they’re more useful. The word “nimitta” literally means a “sign” or a “hint.” These are experiences we can have that let us know we’re making progress in meditation.
Nimittas, like samapattis, come in different forms. They can be visual, or kinesthetic, or even auditory.
In one classic meditation text, the Vimuttimagga, the arising of nimittas is described like this:
“the nimitta arises with a pleasant feeling similar to that which is produced in the action of spinning cotton or silk cotton. Also it is likened to the pleasant feeling produced by a breeze.”
These are kinesthetic nimittas. They can be auditory, like a subtle sound accompanying the breathing that’s not heard through the ears. Visual nimittas might take the form of a stable image, or just a stable perception of light. Continue reading
Day 9 of Wildmind’s 100 Day Meditation Challenge
During my sit I saw a bright white/yellow circle shape flash of light in between my eyebrows (closed eye meditation). The light came rushing at me and filled my vision then vanished. While very interesting, it actually freaked me out a bit. Is there a name for this experience?
I replied, “It’s what we call a samapatti. There are various kinds of these, and some of them involve light, although they can be tactile, proprioceptive, auditory, etc. They usually arise as the mind is starting to settle, and they’re more common in people who are relatively new to meditation. They’re nothing to worry about (they’re common) nor are they something to get very excited about (they’re just “noise” in the system).”
I see samapattis as arising in a few ways: They’re very similar to experiences that people have when they’re exposed to sensory deprivation, which makes me think there’s an element of that going on; the mind is getting quieter, but we’ve not fully tapped into the richness of our experience — especially of the body — and so the mind starts trying to make sense of random neuronal “noise.” One of the most common samapattis is the perception of “swirling lights.” Continue reading
What is Tantra Yoga? Definitely Orgasmic, But Not Sexual
Sadhguru Jaggi Vasudev (2013)
Question: What is tantra exactly? It is said that in the tantric tradition, when the relationship between the guru and shishya becomes intimate and sacred, there could be a closeness that could even be sexual. The shishya-guru attraction – as evident in the Krishna-gopi tradition of amorousness – might manifest as sexual union. So what is tantra really and how does it relate to our sexuality?
Sadhguru: Unfortunately, in western countries, tantra is being presented in such a way that it is supposed to mean uninhibited sex. It has been so badly misinterpreted. This is because books on tantra have been written by people who just want to sell books. They are not tantrics in any way.
The word “tantra” literally means a technique or a technology. This is an inner technology. These are subjective methods not objective methods. But in the current understanding in society, the word “tantra” refers to very unorthodox or socially unacceptable methods. It is just that certain aspects are used in a certain way. It is not any different from yoga. It is a limb of yoga called tantra yoga. Continue reading
Tantra (Sanskrit: तन्त्र) is the esoteric tradition of Hinduism and Buddhism that co-developed most likely about the middle of 1st millennium CE. The term tantra, in the Indian traditions, also means any systematic broadly applicable “text, theory, system, method, instrument, technique or practice”.
In Hinduism, the tantra tradition is associated with its goddess tradition called Shaktism, followed by Shaivism and Vaishnavism. In Buddhism, the Vajrayana tradition is known for its extensive tantra ideas and practices. Tantric Hindu and Buddhist traditions have influenced other religious traditions such as Jainism, Sikhism, the Tibetan Bön tradition, Daoism, and the Japanese Shintō tradition.
The Hindu texts that describe these topics are called Tantras, Āgamas or Samhitās.
Tantra (Sanskrit: तन्त्र) literally means “loom, warp, weave”. The connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial era European invention. The term is based on the Continue reading
GREATNESS OF – 4
By Sreemathey Ramanujaya Namaha
After the article Tremendous – 3, The very next Number 4, has also much connectivity with our sampradhyaam, let us a see a few of them.
1) The Yugas are 4 in number namely
Krita yugam with 1,728,000 years;
Treta yugam with 1,296,000 years;
Dvapara yugam with 864,000 years;
Kali yugam with 432,000 years.
These four yugas follow a time line ratio of (4:3:2:1)
2) It is understood the Lord appears in different colors in different yugas
In Tretha yuga he assumed the white (swetha) colour;
In Krithya yugam he took Pravesa (Pavazha) colour;
In Dwapara Yuga he assumed the Green (Margatha) colour;
In Kali yuga, he took the form of dark blue colour. Continue reading