Вадим Сычевский
Absolute freedom and happiness – our true essence
Manifestation of stopped consciousness
The cessation of the work of consciousness at any level is manifested in the form of Calmness and Contemplation.
Calmness is a perfect rest of consciousness, its stopping, disappearance. In this state, the past experience and information accumulated up to the present moment cease to influence us, as the consciousness no longer «clings» to these data, and does not distinguish it. As a result, past experiences and information no longer form worldly desires that usually completely control us and cause us to perform endless actions. This is the state of true Calmness: the data remains, but the mind is still. This is the state of perfect freedom in which we originally resided: true freedom is freedom from data or karma. This freedom is realized not by erasing data (which cannot be erased), but by becoming one with it through the cessation of consciousness.
The contemplation that arises through Calmness means that receiving new experiences and taking in new information also does not affect us. Here, as in the first case, consciousness also does not come into motion, as a consequence of which experience does not take root, does not fix itself, does not form new desires or no desires, i.e. does not form the reasons for the following actions. In Taoism, this state is called Non-Action. It is the true state of Contemplation, of which the «Tao De Jing» says: «He who knows how to step leaves no trace». It is a state of absolute happiness, as there is no more suffering and illusory joys that lead ultimately to suffering.
Synonymous with Contemplation is Wisdom, which arises in response to perception. In other words, Enlightenment, or stopping consciousness, does not mean erasing data and stopping perception. On the contrary, we can use our past experiences to develop our spiritual practice, and we can clearly see the causes and effects of all phenomena, but our consciousness remains unaffected, and as a result, we do not have the illusions of double thinking that we usually have.
There are two types of concentration: on-site concentration and off-site concentration.
We have discussed the first type of concentration above. Unidirectional concentration, or quiet attention directed to a single object, is the initial type of concentration that is used in Tranquility Meditation (Sanskrit: «Shamatha»; Pali: «Samatha»). In this meditation, we do not allow our consciousness to move away from one point (the object of concentration) due to willpower. Because of this, our consciousness first calms down and then stops.
Usually in the texts of Buddhism and yoga, the stopping of consciousness is described as «the merging of subject and object», «non-divinity», or «oneness». «The subject» is what our quiet attention is directed to; it is the object of our concentration, such as the breath, a meditation topic, a mantra, or koan. «Subject» is we exercising this concentration on the object. There is a layer between us and the object – a moving medium in the form of consciousness. Because of the workings of consciousness, we distinguish between ourselves and the object. At the initial stage, we distinguish, and identify the object itself: for example, it may cause us positive or negative emotions, associations, desires, thoughts, and the like. Then, as we advance a little in practice and calm the mind, the extraneous thoughts and emotions recede, but the distinction itself still remains. We still distinguish between self and object: «I am concentrating on the object». However, concentration, as mentioned earlier, brings our consciousness back to its original state. And in one, truly blessed and great moment, our dual, discriminating consciousness stops, and disappears, we experience the merging of subject and object, a state of unity, or non-duality, which cannot be expressed because everything that is expressed belongs to the world of discernment and duality.
Thus, we can experience the cessation of actual consciousness both in everyday life (through mindfulness) and in meditation (through unidirectional concentration). However, those who have experienced Kensho in everyday life have a significant advantage here: they simply repeat the experience of the cessation of actual consciousness in meditation, and thus progress in the practice much faster.
In any case, having had the experience of cessation of actual consciousness, we realize the second kind of concentration – concentration of a much higher level than ordinary unidirectional concentration on one object. This is a state of perfect concentration, in which we do not need an object anymore, because our state at this moment is concentration, only it is based not on willpower, thanks to which we did not allow our consciousness to be distracted, but on perfect rest, or stopping of consciousness. This is the state of unity of consciousness, the non-divine and therefore absolute realization, or Contemplation, already mentioned above.
It is this second kind of concentration, realized at the moment of cessation of actual consciousness, that allows us to immerse ourselves in the full-fledged[31] meditation of Contemplation (Sanskrit: «Vipashyana»; Pali: «Vipassana»), which leads us to dhyana, the true deep meditation corresponding to the World of Forms (Astral World) and the subconscious mind. Why is this so? Because the perception and distinction of external and internal information at the actual consciousness level of the World of Phenomena is completely stopped. As a result, in meditation, we can disconnect from the World of Phenomena and enter the Astral World after being in a state of Contemplation for some time.
V. Perfection of Meditation
(Sanskrit: Dhyana (pronounced: Dhyana) Paramita; Pali: Jhana(pronounced: Jhana) Paramita) Conditions for entering Dhyana
In addition to concentration based on perfect peace of mind (Contemplation), we need two other elements to enter dhyana.
The first is the rise of our inner energy or Wind. The inner Wind is the engine that carries us from the World of Phenomena to the Astral World. Without the raising of energy, our meditation will be shallow, and superficial. The transformation of our life energy first into the Kundalini of Heat, then into the Kundalini of Wind, is part of the process of Emancipation. It is described in detail in the book «Dharma – The Way Things Are. Real Experiences and Realizations of the Spiritual Practitioner».
The second component of our meditation is the replacement of data in the deep Aggregates: in Perception, Formed Experience, and Distinction. I discussed this fundamental factor earlier in this essay. In meditation, we see only the data we have accumulated so far. If they correspond to the lower worlds, these are the worlds we will see in our meditation, which can be the downfall of our spiritual practice. When the data of worldly desires of the World of Passion predominate, it is impossible to enter the dhyana corresponding to the Higher World of Forms. In the state of predominance of the data of worldly desires, we are immersed in the Lower World of Forms (Lower Astral World). While the Higher World of Forms is formed by the Four Awakened States of Consciousness: Love (Sanskrit: Maitri), Compassion (Sanskrit: Karuna), Praise (Sanskrit: Muditha) and Equanimity (Sanskrit: Upeksha). They correspond to the four levels of heaven of the Higher World of Forms and the four dhyanas[32].
Dhyana and Samadhi
Therefore, the first four dhyanas correspond to the four levels of heaven of the Higher World of Forms (Higher Astral World). Thus, Dhyana is not a state of psychological relaxation, as it is often interpreted nowadays, but each dhyana is a certain level of Enlightenment and Emancipation. In other words, dhyana is a deep meditation in which we have completely withdrawn, left the World of Phenomena (actual consciousness), and moved into the Astral World (subconsciousness).
To elaborate, first our physical (external) senses stop working and our physical body goes numb and stiff – we stop feeling it. This very pleasant state caused by the rise of the inner Wind is called «Quietness» in Buddhism and «Pratyahara» in Yoga.
Then our actual consciousness ceases to exist, and a state is formed where there is only concentration based on the perfect calmness of consciousness, as I mentioned above. This state in yoga is called «Dharana» (concentration); in Buddhism, the term «Ekaggata» is usually used.
Breathing becomes shallow and infrequent. The brain generates waves corresponding first to the state of normal sleep (theta waves) and then waves characteristic of deep sleep (delta waves). That is, medically speaking, the state of dhyana is a state of deep sleep. However, there is a fundamental difference: in the state of dhyana, our consciousness is uninterrupted, and our concentration continues – we do not fall into sleep, but are in full control of our meditative state.
In the fourth dhyana stage, breathing, brain emissions, and heartbeat cease completely and we enter Samadhi. Thus, dhyanas one through three are a state of deep meditation, and beginning with the fourth dhyana is the state of Samadhi, in which we (the Atman) are liberated from our false «self», or the Five Aggregates.
First dhyana
In the state of the first dhyana, our actual consciousness is completely stopped, while the subconscious and superconscious are still active. The superconscious mind reads our causal data and transmits it to the subconscious mind in our Astral World. These data «sent down from above» appear before us in the Astral World in the form of images. If to speak in detail, the data we observe in the Astral World appear before us in the form of multi-coloured light, images, and sounds. At first, we have a thought in our subconsciousness, which is the data «descended from above» (from the Causal World). This thought is perceived and differentiated, as a result of which multi-coloured light, images, and sounds appear. However, the main part of the data of the Astral World is precisely the images. Therefore, the Astral World is also called the World of Forms, where «form» (or «rupa» in Sanskrit and Pali) is the image. Our astral bodies are also made up of images, or subtle substances. Since the primary source of images is thoughts (or causal data), the images we see in the Astral World while undergoing dhyana one through four are also called «thought-forms» or «thought-images».
If we are seized by the thought-forms that appear (data from the Astral World, or our subconscious mind), they descend further – into our World of Phenomena, the actual consciousness is activated, and we experience illusions of suffering or joy according to this data.
However, dhyana and the subsequent Samadhi are the cessation of the work of all levels of consciousness and, consequently, of all information and past experience, the manifestation of which is the appearance of suffering.
In order to stop the work of the subconscious mind and thought-forms, at the stage of the first dhyana we consistently use two techniques.
1. Vitakka – reflection, deliberation, application of thought
(Sanskrit: vitarka, Pali: vitakka)
The first technique – Reflection, or Application of Thought – means to look closely and deeply at the objects (thought-forms) appearing in the subconscious mind. That is, there is an object (image) and our own reflection data, based on which we properly ponder, consider, and investigate the object that appears. «Reflection data» is the information of the True Dharma fixed deep in our memory at the preliminary stage of practice. Without deep mastery of the Teaching, it is impossible to conduct Reflection.
Through Reflection, we do not get caught up in or alienated from thought-forms, but begin to control both the thought-forms themselves and the workings of our subconscious mind as a whole.
2. Vichara – consideration, balanced pondering (investigation), holding a thought (Sanskrit: vicara, Pāli: vicāra)
The second technique, Investigation, or Retention of Thought, is the deep consideration of thought-images in the state of Contemplation.
At this stage, superficial Pondering stops. There is an immersion to some extent into a deeper state of consciousness. In addition, in this state in relation to the subconscious data coming out, we carry out Investigation. Investigation is when there are only two options: to accept or not to accept.
«Accept» means the work of the consciousness in relation to the object, i.e. the presence of desires/no desires in relation to the object. As a result, the object (data) influences us because we consider the object to be part of ourselves: «These are my desires, my experiences; I want it or don't want it».
«Not to accept» means the opposite state of consciousness: no movement of consciousness in relation to the object and contemplating it as a «non-self». In this state, however, we do not have thoughts such as, «This object is not my essence, so I must distance myself from it». In other words, how analysis is done here is not through placing data about the object. Investigation can also be called the meditation of suppression.
Consequently, if consciousness is controlled by external information, that is, if stopping actual consciousness is not achieved in the previous stage, Reflection and Investigation become impossible. The basis for Reflection and Investigation is Calmness and Contemplation, or concentration without object, realized at the moment of the first Enlightenment.
Thus the real meaning of deep meditation, or the first dhyana, is Contemplation, deep reflection in a state of contemplation. Having established a firm foundation and entered the first dhyana, one should consider the information that has appeared, then merge with it and reach the state of rest, or the stopping of the subconscious mind, which is the entry into the second dhyana.