James the Giant wrote:Google the Choking Game. The wiki is bad at explaining it though, find a different page.
Also similar mechanism to Autoerotic Asphyxiation.
Don't be tempted to play around with it, a good friend of mine died that way.
At the funeral they said Suicide, but everyone who knew him well knew otherwise.
In another thread I mentioned that it's easier for me to slow down the breath when lying down. I just realized that some people could've misinterpreted that to mean the breathing was close to stopping. That would be the case if a physical object was moving at a slow speed, but it wasn't what I meant...
Coyote wrote:I have experienced what you describe, but not to that intensity. The pleasure that comes from it can, I think, be mistaken for piti and sukha, but it is not. From my reading and understanding, piti and sukha are based on a virtuous and wholesome mind, withdrawn from sensual pleasures rather than from breathing tricks or any experience like this that you can have when trying to achieve samadhi. I could be wrong, but I find it has been a big hindrance trying to go after states like this, rather than building piti and sukha from a genuine sense of wellbeing coming from solid sila, dana, metta ect.
daverupa wrote:What is your bhavana method when lying down?
SarathW wrote:The way I understand it, Jhana should be developed in stages.
Breath should be kept as a home base until you go to fifth Jhana.
daverupa wrote:When it begins to occur - which is to say, you notice this process warming up to get going - what are you able to do? For example, you said the breath eventually stops; why not re-establish awareness at that time? Since you'd necessarily have stopped doing anapanasati, pursuing the process you've described is off-target.
Whether anapanasati or just doing satipatthana prone, which tetrad(s) are correlated with these effects?
"And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns, 'I am feeling a painful feeling.' When feeling a pleasant feeling, he discerns, 'I am feeling a pleasant feeling.' When feeling a neither-painful-nor-pleasant feeling, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling.'
…' When feeling a pleasant feeling not of the flesh, he discerns, 'I am feeling a pleasant feeling not of the flesh.'…
"In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in & of themselves.
http://www.accesstoinsight.org/tipitaka ... .than.html
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