yuuki wrote:In his book, Mr. Ingram states that non-duality models of awakening are "without doubt [his] favorite of them all." As indicated by Mr. Ingram, there aren't specific moral changes in a non-dually awakened person's capabilities (i.e. not being able to lie) or experience (not feeling sensual desire). . . . .
Mr. Ingram's method of choice is vipassana meditation. I personally am a little hesitant to practice vipassana, because I can't find its source in the suttas and when I consider the method conceptually it seems that it leads precisely to the non-dual awakening mentioned above.
The late Austrian Hindu scholar and practitioner Agehananda Bharati stated in his book THE LIGHT AT THE CENTER that if you were a stinker before your enlightenment you would be a stinker afterwards, and this is from a man coming from a non-dual tradition. The Theravada and vipassana is not a non-dual tradition, nor is it a pluralistic tradtion.
Ingram is telling us a lot here. One thing he is telling us is that he disregards the Pali sutta tradition, which characterizes the arahant as one who is morally transformed. Moral transformation is something that is part of the practice leading up to awakening as it is a result of the awakening. He is also telling us that the basis of his “awakening” is not vipassana; rather, it is jhana, of which he claims to be a master.
Jhana experience has the capacity to mimic what one might think is awakening, the suppression of negative states of mind and jhana can give one “a sort of disassociation from oneself
” or a disassociation from those aspects of oneself one finds problematic - a sort of “conversion experience” where one perceives oneself as radically changed. Jhana experience, especially spontaneous jhana experience, has that as a danger. While one, as the result of such an experience (or a cluster of such experiences), may now have a very different view and “understanding” of oneself, the stuff suppressed by the jhana experience(s) can - and will - come back, and thus we get this list:
Here are a number of bogus myths and falsehoods about arahats, each of which violates one of more of the First Principles in addition to simply being untrue:
1.Arahats cannot lie.
2.Arahats cannot have erections or have sex.
3.Arahats would never do drugs or drink.
4.Arahats cannot kill anything ever.
5.Arahats cannot state they are arahats.
6.Arahats must ordain within 7 days of becomming an arahat in the Buddhist order of monks or they will die.
7.Arahats cannot think the thought "I am an arahat."
8.Arahats cannot feel the following emotions: lust, hatred, irritation, restlessness, worry, fear, pride, conceit, desire for the formless realms, desire for the formed realms, or any other "bad" emotion.
9.Arahats cannot like music or dance.
10.Arahats love forests.
11.Arahats cannot have jobs or normal relationships.
12.Arahats do not really exist today.
13.Arahats must work hard to maintain their understanding, and it is this that makes them unable to do so many things. http://www.interactivebuddha.com/arahats.shtml
What this list tell us is that while one may imagine oneself awake based upon a profound and supposedly transformative non-dual experience(s), one has to also explain away, in terms of one’s new self-image, all the stuff that comes back after the effects of the jhana/conversion experience(s) wears off.
“Mr. Ingram's method of choice is vipassana meditation
.” Any methodology is susceptible to being twisted to meet one’s needs, which is why working with a teacher is important, but even that is no guarantee, which is why understanding that any experience is just another thing of which to let go.
As for the Mahasi Sayadaw style of practice, please take a look at U Pandita’s THE STATE OF MIND CALLED BEAUTIFUL, and Ven Nyanaponika’s THE POWER OF MINDFULNESS
I can't find its [vipassana] source in the suttas
Do not confuse certain techniques with what is core to the vipassana traditions, which are found in such suttas as the Satipatthana sutta and the Bahiya Sutta
and the Kalaka Sutta
, and the perception of impermanence should be cultivated for the removal of the conceit 'I am.' For when one perceives impermanence, Meghiya, the perception of not-self is established. When one perceives not-self one reaches the removal of the conceit 'I am,' which is called Nibbana here and now." Ud 37 (4.1)