Alex123 wrote: ↑Tue Jan 24, 2023 2:20 pm
I think it is wrong to be oblivious to how your physical body is doing. I got this pointer from Ven. Vimalaramsi,
I don't see why one can't focus on the entire breath (call it "body of breath" or whatever
), the body (to relax any tightness and tension
), and all nama factors that arise. Why not?
It's a gradual thing, Alex. And this whole "being oblivious" thing is a strawman. Even A. Brahm recommends to examine and realax the psychical body at the beginning of the meditation...for starters. And applying the clarity of jhana, to discern body and mind's condition - later.
In my experience, during long breath meditations, attention switches toward piti, sukha and nimitta, it's a natural process. Thats what ekkagata means, you just can't reach it while sticking to body&senses stimulus, it's ever changing, numerous sensations. The senses eventually shut down, or rather drop off. It's letting go. And it's in line with ultimate aim of the Dhamma, liberation from senses, craving and Dukkha.
I don't deny merits of body contemplation, btw. But I remember, what Bhante Brahmali wrote on this subject. It was somethin like "Nice, so you can be aware of all the subtle bodily sensations. Great job! Now imagine, how fruitful it would be, if you bring this awarness to the mind, pure mind".
By implying that "body of breath" is just a psychical body nad we always need to stick to senses and flesh, one ignores parts of Dhamma. Like the part, when Buddha meditated for hours and didn't hear the thunder hiting next to him. ( DN 16)
One time, Pukkusa, I was staying near Ātumā in a threshing barn. And on that occasion, when the rain-deva was raining, the rain-deva was pouring, lightning-streaks were shooting out, and a thunderbolt split (the air) not far from the threshing barn, two farmers—brothers—were killed, along with four oxen.
“Then a large crowd of people came out of Ātumā to where the two farmers—brothers—were killed, along with the four oxen. And on that occasion I, having come out of the threshing barn, was doing walking meditation in front of the door to the threshing barn. A certain man from the great crowd of people approached me and, on arrival, having bowed down to me, stood to one side. As he was standing there, I said to him, ‘Why, friend, has this great crowd of people gathered?’
“‘Just now, lord—when the rain-deva was raining, the rain-deva was pouring, lightning-streaks were shooting out, and a thunderbolt split (the air)—two farmers—brothers—were killed, along with four oxen. That’s why this great crowd of people has gathered. But you, lord: Where were you?’
“‘I was right here, friend.’
“‘But did you see anything?’
“‘No, friend, I didn’t.”
“‘But did you hear the sound?’
“‘No, friend, I didn’t.’
“‘But were you asleep?’
“‘No, friend, I wasn’t asleep.’
“‘But were you conscious?’
“‘Then, lord, being conscious & awake when the rain-deva was raining, the rain-deva was pouring, lightning-streaks were shooting out, and a thunderbolt split (the air), you neither saw anything nor heard a sound.’
“Then the thought occurred to that man, ‘How amazing! How astounding: the peaceful abiding by which those gone forth abide—in that, when the rain-deva was raining, the rain-deva was pouring, lightning-streaks were shooting out, and a thunderbolt split (the air), he would neither see them nor hear a sound!’ Having proclaimed immense conviction in me, he circumambulated me and then left.”
So it seems Budda used to drop off body and senses, and that's what was called his "peaceful abiding". Seemd like his every day thing, nothing special.
Good posting, Ceisiwr, btw. I like to read your stuff. Keep on rockin