Category: Retreats

  • Temple/Wat recommendation Chiang Mai – Thailand

    Bhikku Kittipuñño (Daniel van den Brink)

    Hi fellow dhamma enthusiasts 🙂
    My name is Kittipuñño bhikku. Two years ago I started my dhamma journey in Asia. I had a strong interest in staying somewhere long term. but it proved quite difficult to find a temple that was suitable for a westerner used to the comfort of life in the Netherlands. In Thailand the climate is much hotter, the food the locals eat is much spicier, there is the language barrier and plenty of nights were spent sleeping on the floor or thin mats. I am making this post to make dhamma practitioners aware of my recent residence; wat tam doi toan.

    Wat Tam Doi Toan
    Wat Tam Doi Toan is open to all practitioners who want to immerse themselves into the dhamma, there are no costs but donations are accepted. You can practice under guidance of the abbot with 40 years of experience or using your own technique. We ask all interested to first join a 7 day course that is held each month. Anyone serious about their practice is generally accepted to stay after the course with permission from the abbot. In the unlikely event that you’re not allowed to stay, there are a lot of other good temples you can stay nearby. We will help you find a comfortable temple to stay in any case.

    Life at wat tam doi toan
    The temple features a beautiful cave meditation hall, main Dhamma hall with two floors seperating men and women.

    two freshly cooked vegetarian meals a day with a lot of ingredients coming from our organic veggie garden. The food is very suitable for westerners, not too spicy and quite often we have things like pizza or croissants.

    The climate here is very comfortable (not too hot) as we’re located In the mountains outside the city.

    Your sleeping place (called kuti in Pali) is simple but clean. You will stay in a dormitory although sometimes there are secluded kuti’s available too, especially for those staying long term. Hot water is generally available for the female dorm but not in the male dorm.

    In the surrounding of the temple there are waterfalls, forests, river and mountain hiking trails and a lot of elephants. All in walking distance! You can explore this in your free time. The views are amazing as I will show in the photo’s.

    How to get to Wat Tam Doi Toan
    See; https://www.vimuttidhamma.net

    Photo’s see

    https://maps.app.goo.gl/P1VeuC1B1ccA3v4Z7?g_st=com.google.maps.preview.copy

    Visa
    Anyone wanting to stay long term we recommend to get a visa at hand2hand self defense school. Google it for more information. You can also do visa runs.

    Schedule
    Outside the course the schedule is very relaxed. You have plenty of time to enjoy your practice!
    6:30 breakfast
    11:00 lunch
    16:00-16:40 sweeping the temple grounds

    Ordaining
    While ordaining at Wat Tam Doi Toan is not possible, I have a lot of knowledge about how to do this in Thailand. Reach out to me if you need information. You can also get a monk visa in perpetuity this way.

     

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    Views: 410

  • Wat Pah Pa Deng

    Wat Pah Pa Deng

    Waxhaw Luke

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    Wat Pah Pa Deng
    Tradition; Forest tradition as taught by Ajahn Mun
    Abbot; Long Por Dae
    https://maps.app.goo.gl/GtcWyKp3i8AVJqxTA?g_st=ic
    Description; Wat Pah Pa Deng is a secluded monastery on a mountain slope just north of Chiang Mai. Being on the mountain slope the temperature is much cooler than in the rest of Thailand, which is very pleasant for a farang. There are currently 8 monks of which one called Long Pur Khet speaks english. He has been ordained for three months and does a bit of teaching and guidance on day to day life. When i walked in without prior contact they offered me a kuti pretty much right away.

    It is possible to join pindabat/almsround every morning and other than that sweeping at 15:30 is asked of you and some other minor things every now and then. Plenty of time for secluded practice in a great natural environment. Nearby is also Pa Pae meditation center which is also a good Wat to switch to if you don’t enjoy Wat Pah Pa Deng.

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    Views: 19

  • Magical Powers

    Magical Powers

    Thomas Hammon

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    <h6>The story starts with the statement that one is disappointed that Bhikkhu Buddhadasa did not teach magical powers. Next the question was asked: "Are you disappointed that the Buddha did not also as teach magical powers. While many who see the teachings of the Buddha as a religion that includes magical art and beliefs, there is clear evidence in the Vinia and the suttas that The Buddha was quite against such things.
    1.  DN 1 Bramajlaa sutta spends many pages teachings that good monks do not engage in fortune telling gambling or displays of power. 
    2.  Patimokkh explesuitity forbids such behaviors and claims of power. 
    3.  The Buddha explicitly warns monks "do not get reborn" MN20
    4.  Freedom is defined as freedom from the delusions and greed for powers
    
    Evidence of Magical Powers
    1. Catholic Church has long history of celibacy and a longer history of failure to locate miracles.
    2. Stage magic and Charlatan's all know that the power is in the delusional state of mind of the audience.
    3. James Randi bet
    4. Those who search for magic and find dhamma, and like dhamma better
    
    Disappointments of failures and hope for future powers
    1. wanting things we dont have
    2. Bodhisata ideal is a big disappointment leading to 
    3. tantra and @ 1 with All and controlling it all to make all be happy
    or 
    4. Gaining power and using it selfishly
    5. get caught cheating and lying about the power
    
    The real powers of a Buddha
    1. MN12 the Lions Roar  Sunakkhatta
    2. Power of this present moment.
    3. Power of observation
    4. Power of contentment and satisfaction. 
    5. friendly attitude   the power to win the peace is more power full than winning at war.
    
    MN12 the Lions Roar has 10 powers or knowledges
    1. what is possible and not possible
    2. Kamma operates on cause/effects
    3. world is divorce, understands where all paths of practice lead. 
    4. diverse attitudes and view of the many, the world with its many and diverse elements.
    5. faculties and abilities of others understands the diverse attitudes of folks sentient beings.
    6. understands the diverse attitudes of folks sentient beings.
    7. corruption, cleansing, and emergence leading to liberation (jhānavimokkhasamādhi)
    8. good memory, recollects the past.
    9. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. beings passing away and being reborn means we can see how folks moods change.  
    10. undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.
    
    Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
    
    Four kinds of self-assurance. I see no reason for anyone to legitimately scold me, saying: 
    ‘You claim to be fully awakened, but you don’t understand these things.’ 
    ‘You claim to have ended all defilements, but these defilements have not ended.’ 
    ‘The acts that you say are obstructions are not really obstructions.’ 
    ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which you taught it.’
    
    Since I see no such reason, I live secure, fearless, and assured.
    
    A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
    
    When I know and see in this way, suppose someone were to say this:
    ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’  Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

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    Views: 1

  • Only One Buddhism

    Only One Buddhism

    ONLY ONE BUDDHISM

    We are all One
    Mahayana, Western Buddhism and Theravada and all the Buddhisms all have the same taist, the taist of freedom.

    Buddhism really has no variety, It’s all about stop hurting

    One buddhism

    Views: 30

  • These Kind of Dhamma Dudes Could Illuminate the Mossy Alder Tree Wood

    These Kind of Dhamma Dudes Could Illuminate the Mossy Alder Tree Wood

    These Kind of Dhamma Dudes Could Illuminate the Mossy Alder Tree Wood
    I saw the most fear I had ever seen during my first time in the woods which I had decided to do on my own for two weeks in the wilderness of Olympic National Forest happened when I walked back to camp in the complete blanket of darkness of the forest at night.
    And I was not alone that night.
    Prior to and at the beginning of this retreat in the woods, I had one fear that visited the mind from time to time, bears. A large vicious animal that might visit me in the dark of the night and see my tent as a meat filled burrito.
    Bear spray at every REI in Olympic? Sold out. It did not help that the first night had to be spent at a completely random spot off a main road because the path to my campsite had turned into a dead end.
    Everything about every horror movie I had ever seen about making a wrong turn flooded to my gut when I realized we would have to set up camp at an adjacent patch of land surrounded by the woods off the road leading to that dead end.
    It is hilarious now to recall the fantasies I had dreamt up about what could be out there in the dark of the woods. What might be behind the sheet of trees that surrounded us as night fell and all visibility was lost. “Us”, being my friend from the Sangha, Erik who had so generously offered to take me all the way from the Seattle, WA airport to my campsite in Olympic.
    I Skype called my other friend in the Dhamma, Dhammarato and expressed my concerns. He reminded me once again, that I would be better off actually listening to what was going on in the woods, rather than coming up with fantasies about what might be happening in the woods.
    I took this advice and instead of listening followed by talking myself into being afraid of what may or may not be out in the woods, I did what he said our ancestors did when they lived in the wilderness. I just listened.
    I went from: “oh no there might be bears out there” *hearing leaves crunching in the woods* – “oh no, is that a bear approaching?!”
    To: *listening* *hearing leaves crunching in the woods* *listening some more* hearing more crunching of leaves* *listening some more again* *crunching stops* *deep sigh of relief*
    And boy was I glad to have learned to listen instead of becoming afraid because the next day when we found my camp spot, I would truly be all on my own so I had better been able to handle at least the first night with my friend Erik present. Using my senses instead of talking myself into fear was a much welcomed skill.
    Erik was truly skilled in all things outdoors and seemingly fearless, which he demonstrated time and time again. He and Dhammarato even assured me that all of the noise I had heard in the woods came from small animals, or things falling, etc. If it were a large animal, we would KNOW for sure that it was a large animal. It could not be mistaken.
    The following day I did find my campsite and I did manage to successfully spend the night in the woods all on my own. Waking up feeling victorious to have made it through the night without the same fear I had the night prior. What an absolute success. I sat outside of my tent, relaxing, and all of a sudden I hear some more crunching of leaves. “Listen” I thought, “keep listening” I continued to think. And unlike the night before, the crunching did not stop…the crunching actually got louder, eventually it was clear, just as Erik had pointing out the night before, these thuds were NOT the thuds of a small animal….and from behind the bushes it emerged!….ERIK! This time holding a tarp in one arm and blanket in the other.
    I was elated and shouted with great enthusiastic joy both for seeing my friend and being relieved that it was a human that emerged from those bushes. I told him that I knew it was no small animal approaching, but I absolutely was not expecting him to come back. His return was a gift well received! Although I felt victorious for having successfully done one night on my own, I felt a great deal of relief that my friend in the Dhamma would at lease remain nearby.
    Erik and I would go on to spend the next two weeks together exploring and investigating our own minds and the woods.
    Erik had recommended we go for exploring more of the nearby trails and I agreed. All was well as we trekked through the beautiful forest, joyfully discussing the dhamma, thinking about the dhamma, breathing well, and taking brief breaks to sit and ensure the mind was fit for work.
    Eventually we started to gain some elevation. This was my first time ever in any kind of forest, I was totally new to this. The path opens up and we look around to find that the path we are on continues as a very narrow, two foot wide cliff. We were basically on the side of a mountain looking at a long drop down into a river. This time, a kind of fear I did not even know I had came over me and rushed to my gut. I managed to make it a little further crouching and hugging the wall. Pleading out of fear that we turn around, this was too much. All of the strength in my legs were gone. Erik, fearless as ever, encouraged me to continue on, and assured me that I could do this.
    I did not think it was possible but the path got even more sketchy as we approached a point in the mountain that required you to actually grab a rope and scale yourself up another 10 – 15 yards. At that point I became adamant about turning back. Erik however, pulled himself up and scaled the mountain a bit just to check it out but we eventually turned back around and headed back to camp.
    I was introduced to another kind of fear I did not even know I had, but by becoming aware of that fear, that was already half the battle. I called Dhammarato to report the news and he shared with me that the Buddha was reffered to as a “Lion” and a “Bull” (elephant). That actually, one of Dhammarato’s teachers and the most famous of monks in Thailand, Bikkhu Buddhadasa was known to be a lion as well. Tough dudes who weren’t afraid of nothing.
    We came up with a game plan for how I would conquer this mountain myself as a lion. That I could begin to practice my balance. That if I were able to practice balancing on trees and downed logs that were elevated off the ground, I could simulate and visualize successfully walking along the cliff edge of the mountain. And as I developed confidence in being able to walk the log forward, I would try it backwards, then I would close my eyes, then I would go backwards and close my eyes, then I would run on the log, then dance along the log, etc. Erik even put together a jungle gym for me that I could play on and that took me to balancing higher up over the ground. Just as Dhammarato pointed out with regard to listening vs being afraid, I had to learn to balance as opposed to being afraid. That when a big gust of wind hits the tight rope walker who is trying to walk between two skyscrapers, the tight rope walker can decide to either be afraid, or to attend to his balance. The decision he makes will determine if he survives or not. Choose balance over fear. Choose being a winner over being a victim.
    A few days after waltzing on every log I could find in the woods, we made our way back to the foot of the mountain. Erik and I had gotten into the habit of letting a loud yell whenever we were feeling on top of the world, announcing it to the entire forest. We sat for about 10 minutes, got the mind fit for work and did exactly that. “Woooooooo” I was ready for battle.
    I made my way up the mountain, no problem. When we got to the thin cliff area, I just balanced my way along the entire cliff. I came to the rope that I had previously declined to scale, and scaled up the mountain, and pulled my way up without any hesitation. The rest of the hike was a piece of cake and there were no issues making our way back down. What an absolute success. The feeling was that of being on top of the world.
    However, I would soon discovering another great fear. The incident I mentioned in the beginning that was truly one of the most fearful experinces of my life. Erik and I had made a breif trip to the nearby town to pick up groceries but after having a Sangha call in the car we did not make it back until after dark.
    However, this dark was different from any other kind of dark I had ever experienced. Growing up in a city and spending no time at all in the wilderness in my life, I had never experinced opening my eyes and not being able to discern the difference from having them closed.
    The feeling standing in what I knew to be a large open space that was the parking lot at the beginning of the trail surrounded by forest and truly not being able to see anything at all was incredibly confusing to the senses. Even though the ground was flat, I felt as though it was hard to balance and it brought an uneasy feeling to my stomach. No way I thought, no way I could do a 20 minute hike through the forest without being able to see. I hopped back in the car and said I need a minute.
    I knew we had to make this hike back. We had one headlamp that unbenounced to us, was incredibly low on battery. It was interesting how the light actually only illuminated the next step or two.
    As you could guess, I called Dhammarato to explain the dillema. He shared stories of having done a similar thing but for probably a longer distance and if I recall correctly, only using candlelight. His advice was that if you don’t know where you are going, just stop and stand. You are not lost if you are not moving anywhere. He also repeated the same advice as before to just use your senses instead of becoming afraid. Listen to what is going on around you. He let us know that our eyes would eventually adjust. That this was just another skill to be developed. This objective sensory way of looking at the situaiton certainly did help reduce some of the fear. It also helped that Erik was there to sing some wholesome songs as we walked
    As you could imagine, everything turned out just fine. And just like with the mountain, we had a new toy to play with. Darkness and the fear of the unknown. Erik had the idea, why not start standing outside the tent at night. We did just that and progressed to moving away from the tent to the path at night and just standing there in the dark. Letting the eyes adjust. It was around this time we started to hear Elk begin to pass though our area and we would wait up late to see if we might have an encounter.
    We progressed to actually walking in the forest and leaving the headlights behind to see how far we could make it along the path without light.
    Erik would take it a bit farther and go out even further on his own into the night without light, checking out the areas we thought there might have been Elk.
    Another success in befriending what used to be a great fear, turning it into a new curious toy to play with.
    The final hurdle I had encountered were horse flies. Although there weren’t too many mosquitos, the incessant buzzing by my ears and crawling on my hands really did not sit well with me when I was trying to meditate by my tent. For a third time I reached out to Dhammarato again. This time we spoke of the doppler effect. A real physical law that the flys were teaching me about everytime they buzzed by my ears. The flys were merely showing me the the truth about reality, in effect they were teaching me the dhamma. Instead of being annoyed that the flies were disrupting my meditation, instead of being agitated by the sensations of them landing and crawling on me, I switched my focus to their sounds and decided to percieve their sounds as merely information about the world we live in. Just another thing. Just more dhamma. No problems here. And boy did it feel good to just relax and not be annoyed and agitated by my new fly friends. Dhammarato frequently references the wisdom of the 12 step program. First and foremost the value of associating with like minded individuals, and secondly the serenity prayer, accepting the things we cannot change. Those flys were something I did not have much choice in changing, and beyond just accepting them, I went for getting comfortable and even enjoying their little song and dance. The thing that I could change was my own attitude.
    As I had gotten over a lot of the anxieties and fears of being in the forest, I switched my attention to getting comfortable in the forest. Making it my home and really starting to feel at home. Erik spoke of a time where he ventured a Mexican rainforest. The people in the nearby village spoke of many dangers that could be there, tigers, snakes, poisonous insects etc. But Erik wanted to do his own investigation. And when he did his own investigation. He spoke of becoming so comfortable in the forest, feeling so safe, so secure, that he had no other inclination other than to just lie on the ground because he felt so at home and eventually slept there.
    I did not quite end up lying in the forest we were in but I did progressively get more and more comfortable in the woods. I recall that eventually I would come across a tree stump or log and just sit there and relax and the feeling of being really whelmed came over me, whelmed, as in safe and secure, and cozy right in the forest sitting palms resting on the log. For that moment I truly felt at home.
    The lessons I had learned in summation was instead of being afraid, listen, instead of being afraid, balance, instead of being annoyed, feel, instead of getting lost, stop. The practice is really always the same, come out of your confirmation bias that the world is a dangerous and scary place and come into reality. Reality is that everything is fine right now, everything is alright. This is a skill to be developed. Keep practicing over and over again coming into this pleasant moment. As we gain the skill of coming out of our crap, and into how wonderful things are, over and over, we begin to spend more and more mind moments feeling the way we want to feel. When you are in control of your feelings you are in control of your life and you can make it a wonderful one.

    Views: 42

  • Buddhadasa

    Buddhadasa

    “Vedanā Is Something Important In Buddhism

    Even when ‘vedanā’ is not being spoken of in the context of ‘satipatthāna’ or foundation of mindfulness, generally speaking it is nevertheless an important matter in the Buddhist religion, for, actually it is one of the various matters that form the heart of the religion, because all the mental defilements, cravings, attachment (upādāna) and suffering all come from ‘vedanā’ or feelings. Happy feeling or ‘sukha-vedanā’ leads to one kind of defilement (kilesa) while unhappy feeling (dukkha-vedanā) leads to another kind of mental defilement. Mental defilement is a kind of craving and craving leads to the rise of the tendency to feel or to get attached to things and phenomena, and that in turn leads to suffering. Thus, ‘vedanā’ is a big issue and it is initially the igniting point of craving. It is the second of the Four Noble Truths—the ‘Samudaya’ or the origin of suffering. If you wish to know how craving arises, learn about ‘vedanā’ and you will come to know it well that ‘sukha-vedanā’ brings about one kind of mental defilement (kilesa or craving) while ‘dukha-vedanā’ causes another kind of craving. Do take some interest in this matter.” —Ajahn Buddhadasa Bhikku

    Views: 55

  • The nine days retreat

    The nine days retreat

    The nine days retreat was a profound experience. I had a really good time. The
    main theme was explorations of anatta but there were beautiful openings in
    samadhi, and interestingly without intentionally choosing so, the last two days
    were very imaginal.
    I – Anatta:
    I started by visiting each aggregate relaxing both identification and
    appropriation. When the experience did not relax or fade, I used analytical
    reasonings to incline the citta towards a fully sustained anatta view
    (impermanent, not in my full control, just a perception, fabricated because
    dependent on clinging).
    In the past, I had focused mostly on identification (not self) and you invited
    me last summer to investigate appropriation (not mine) in more depth. Relaxing
    appropriation worked particularly well for objects that were felt as external
    (sights and sounds) because the citta seems to reify them more as belonging to
    the self than as part of the self. The dukkha associated with appropriation
    could be felt and released. Particularly when contemplating nature with eye and
    ear, freeing a percept from the self increased its beauty and vibrance. Also
    looking at my loved ones through the lens of anatta brought a strong sense of
    freedom and love. I also started practicing in a receptive mode: in each
    arising perception, the object can be seen as not mine, subject as not self, and
    the action (such as seeing) as not mine. Seeing intentions, actions, and
    movements of the attention as not self was also incredibly beautiful and
    freeing. The interaction between anatta, clinging and the fading of perception
    was clear on every aggregate and sense sphere.
    A very significant discovery was seeing clearly that when anatta is applied
    on seeing, hearing, feeling, then the sense of the watcher in each sense sphere
    dissolves and at the end this unfolds in a way of looking where there is no
    center: vastness of awareness. Vastness of awareness had opened in previous
    retreats and it had become my main practice in previous years. But my
    understanding of the state was incomplete and I could not go further. That’s
    where you started working with me on one on one. Because vastness had opened,
    my understanding of anatta came mostly from vastness of awareness (just a
    perception) and not the other way around. Making the trip the other way from
    anatta to vastness of awareness step by step and working on each sense sphere,
    increased my understanding of the state, why it does open, and why the
    background feels as conscience. I understand what has to be removed from the
    “usual” selfing state to go to vastness of awareness; and that is a sense of a
    center / discrete watcher in all sense spheres. I’m very happy because my
    understanding of both anatta and vastness of awareness are much more precise and
    I can clearly discriminate and identify their particularities.
    This paved the way to a second important insight: before I was reifying
    consciousness as something containing experience. By seeing how vastness of
    awareness could be arrived at by dissolving the sense of the observer; and
    seeing the background as “just another perception”; I realized I was fabricating
    a big idea about consciousness which was not there. It became possible to
    contemplate consciousness as just the knowing of a perception and the knowing
    of knowing. Then the citta intuitively understood the co-arising between
    perception and consciousness: one cannot exist without the other.
    This brought a lot of freedom and much understanding: it clarified the
    aggregates of perception and consciousness which were still a bit unclear for
    me; it allowed to see consciousness as “just knowing” which made it less solid.
    One interesting side effect is that it removed my fear of the anicca practice.
    Before, I was afraid of anicca practice and tended to avoid it: in particular
    fast anicca where everything becomes vibratory and there are gaps in experience.
    Realizing the inseparability of consciousness and perception made anicca
    perfectly ok; there was no « big consciousness » that was going to be destroyed
    in the gaps. It allowed a beautiful way of looking where
    consciousness/world/self is born and dies hundreds of times a second at every
    arising and passing away. Rob warns in his book that this view is provisional
    because it reifies time, yet it felt very profound and beautiful. As a result,
    the fear of anhilation in anicca practice is gone and fear of death seems also
    weakened: nothing mine will be lost and I’m already dying all the time. After
    this view arose, I felt fearlessly equanimous.
    II – Samadhi:
    I used peace, joy and less fabrication as a guiding compass for correct
    practice. So whenever, the citta became attached or agitated, I practiced
    samadhi sometimes introducing a flavor or intention of metta. Because it was
    seen as a side practice, there was no pressure to perform. This
    allowed the samadhi to flower beautifully. During the retreat, I could revisit
    jhanas one and two which I know well and can reenter by recalling their felt
    sense. Jhana three is also accessible sometimes, I should spend more time to
    familiarize myself with it. There were some experimentations in entering first
    jhana through other sense doors; in particular sounds (fun) or sight (much much
    powerful for me than body jhana, but did not pursue it because I became
    over-energized and manic for the next walking period). Mostly I practiced with
    the breath and the body. I understand better now the movement of rest and
    relaxation that can be found in the jhanas; how each one is more subtle and more
    calming for the citta. In the middle of the retreat, it became clear that the citta
    aspired to more and more calm states, and both vipassana and samadhi were leading there
    and seen as a movement towards rest.
    Sometimes during samadhi, I used anatta to relax and unbind objects that were
    perceived as dukkha. At some point this opened a new state, much much much more
    restful than previous jhanas. This was new to me, there was a sense of “WOW”. It
    opened after I had dissolved the sense spheres and had let go the remanents of
    the sense of the body, I had to let go deeply of control; the state was not
    “perfect” (some of the sense spheres were not completely faded) but it was a
    profound experience. After checking Rob’s book, it could be the fifth jhana. I
    just stayed a few moments and got out into another jhana which I could not
    identify well (maybe four ? there was a sense of perfect neutrality). The after
    effect during the next walking period was one of perfection: everything seemed
    crystal clear and perfect as it was.
    III – Images:
    This report is too clinical to do justice to the imaginal play of shadows that
    happened in the last two days. I think after much shunyata, so much
    unbinding, the citta wanted to bind. There was a balancing movement towards form.
    I will only speak of one of the images which visited me, it’s a familiar image,
    primal, it smells of earth and blood, a powerful lion that comes from times
    before the words were spoken. This time it arose from deep down the belly,
    roaring, taking control of my mouth and biting through me. With it came a demand
    for expression, creation, and strong sexual desires.
    I did not feel respectful to the image to repress the sexual desires in classic
    “Theravada” fashion, yet I was still in retreat under nine precepts. Because
    the anatta way of looking was powerful, I just gave full autonomy to the image:
    not me, not mine. In particular, the sexual desires could be both accepted and
    seen as not mine. This was powerful because the desire/image “resolved” itself
    imaginally, it played its act, manifested its essence, and then unbinded.
    During the explorations with the sense of appropriation, I sometimes played
    around switching the sense of object and subject (which is a fun experiment).
    During the retreat I understood that we can do the same with images:
    either we see the image as ours; I have such familiar
    images that arise sometimes and that I see as a part of my psyche.
    either we see the image as not ours, fully autonomous, which can lead to what
    happened above.
    a third possibility which feels powerful and I want to try, giving ourselves
    to the image. Because self is fabricated we can see ourselves as belonging to the image.

    Views: 60