This is without doubt one of THE most important videos I have ever watched. For reasons which a far too complex and personal to explain Leigh has allowed me to breakthrough a barrier whcih has held me for at least 10 and maybe 20 or more years! Thank you so much Leigh and for the wonderful karma that brings your teaching into my world. It has taken me several days to listen to the talk and I have seen changes already. I am so grateful.
A lot of what Leigh Brasington says is contradictory to the Suttas. And publicly claiming incredibly high spiritual attainments, as he does, is usually an indication (and red flag) of someone who hasn't reached similar attainments. Leigh says the following: "I couldn't tell you the number of times, I'm there, I'm *solidly in the eighth jhāna and then the next thing I know I'm in the middle of some paragraph of distraction."* (49:24) He also says: *"In eight, you might have time for one simple sentence* that doesn't contain the words 'me', 'my' or 'I'. Right? It's really fragile." (49:14) In the Suttas, the jhānas are described according to certain factors which are present or absent. The mental factors of thought-conception (vitakka) and discursive thinking (vicāra) are only present in the first jhāna and subside at the second jhāna. Here is the stock passage of the jhānas (present all throughout the Sutta Piṭaka, probably over forty times, in this case AN 5.14): "Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. *With the subsiding of thought and examination [avitakkaṃ avicāraṃ], he enters and dwells in the second jhāna,* which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, *without thought and examination."* -AN 5.14 (transl., Bhikkhu Bodhi) "Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharativitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ *avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ* upasampajja viharati;" It is impossible, as Leigh describes, that he is in the eighth jhāna/fourth arūpa-jhāna and, as he said, that he can "be in the middle of some paragraph of distraction"... or that "you might have time for one simple sentence." There is no thinking past the first jhāna. Leigh isn't in the eighth jhāna/fourth arūpa-jhāna-he is either in the first jhāna, or not even in jhāna at all.
After you have a developed a proficiency in the jhanas, you can step from one to another, or in and out, with minimal latency. You can move from say..3rd to 1st jhana and back in the timeframe LB is describing. There are only 4 Jhanas, the Ayatanas of infinite space, infinite consciousness, nothingness or NPNNP are not jhanas in themselves (despite common usage of the term based on commentarial traditions). Language has some limitations when describing subtle things like this, but it would probably be more accurate to think of the formless Ayatanas as aspects of the 4th jhana, which limits the applicability of your arguments. Also, you seem to be mixing the descriptions in the suttas, with the descriptions in the Vism. As LB noted, if you lay the Sutta and Vism descriptions side by side, you will see that they do not correlate well. Modern Theravada Buddhism seems to resolve this by giving precedence to the Vism and other later commentarial traditions *over* the direct instructions given by the Buddha. (Despite the fact they are consistent, and constantly repeated in a huge variety of contexts, in a huge number of suttas). By mixing instructions/descriptions from 2 somewhat contradictory sources, you, on the other hand, have muddled your own assertions. Also, meditative attainments, in and of themselves, are not spiritual attainments that lead to liberation. The Buddha himself, before his enlightenment, reached the ayatanas of nothingness and NPNNP, but found them, as attainments themselves, unrelated to his goal of liberation. (See MN26) LB Appears to be studying jhana as an academic subject rather than a Buddhist spiritual inquiry. A legitimate approach, which makes no claims of spiritual attainment. Other statements by you, such as stating as fact what highly skilled monks "could or could not do" is pure baseless, conjecture. It is clear that LB is not a Pali scholar, but your comments on it are falling into the realm of ad hominem argument...not really relevant to his practical experience or presentation. In summation Re: your arguments Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya.
@@1dhammasati There are four jhānas and four arūpa-jhāna-which are based on the fourth jhāna. Considering that a meditator goes from one jhāna or arūpa-jhāna to the next (and it is described in such a manner in the Suttas), it can make sense to colloquially refer to them as eight jhānas, even if the four arūpa-jhāna are actually the fourth jhāna. However, considering that I was following Leigh's use of the colloquialism, it would seem that you are "correcting" Leigh more so than myself. _"Also, you seem to be mixing the descriptions in the suttas, with the descriptions in the Vism."_ No, I don't. _"LB Appears to be studying jhana as an academic subject rather than a Buddhist spiritual inquiry. A legitimate approach, which makes no claims of spiritual attainment."_ What? No, he's making clear statements of having reached spiritual attainments (although jhāna alone obviously isn't the only thing that is needed, the jhānas are a necessity to reach liberation, so they are in fact spiritual attainments). Also, the only way for it to be possible for you to state that Leigh isn't making claims of spiritual attainment (which he is), is to have first changed the definition of "spiritual attainment." _"Other statements by you, such as stating as fact what highly skilled monks "could or could not do" is pure baseless, conjecture."_ No, even for highly skilled monks during the Buddha's time, attaining jhāna was no small feat. My saying so is based on the Suttas-two prominent examples being Anuruddha and Mahāmoggallāna (MN III 157, SN IV 263).
@@KevJYT WOW! would love to answer, but the 3rd section (Uparipaṇṇāsapāḷi) of the Majjhima Nikaya does not have have a sutta 157, which is what your reference nomenclature called for. In fact, the Majjhima Nikaya as a whole only has 152 suttas. Part IV of the Saṃyutta Nikāya,The Book of the Six Sense Bases (Saḷāyatanavagga), has 10 chapters, but again, nothing within any of them that is referred to as sutta 263. Perhaps this discussion could continue if you used a sutta reference nomenclature that was accepted by Sutta/Pali scholars. It cannot proceed based on your assertions, which are so far away from accepted interpretations that I'm not sure how to find a point of connection with a common reality. it feels similar to trying to find a starting point for a debate on the biochemistry of viral reproduction with an anti-vax Qanon follower.
@@1dhammasati The nomenclature is the PTS one-which is precisely what is used by scholars. Your not knowing this gives little credibility to your statements.
Outstanding, practical, and simple talk! I very much appreciate this! I wish Leigh would have talked a bit about the state of Nirvana (the condition-less state) since he seems to explain things in such a simple way anyone can understand. Does anyone know if there is any other talk by Leigh where the touches that subject?
I really appreciated this intelligent talk on the jhanas. I think it really brave that Leigh welcomed questions...not easy ones to answer and I can understand his failure to adequately answer some of them. The jhanas - just like Buddhism on the whole - is intended to be practiced and checked against ones own experience. No ammount of asking questions and being reassured will be a suitable substitute for actually getting down to the practice and tasting the states for oneself.
Indeed... Balance to be found.. enough tips to get started.. but practicing as a priority, keeping at a distance the seductive intellectual mind (mine... sigh..)
Buddha never taught that by concentrating (however deep or absorbed) Nibbana can be realized. The jhana that Buddha taught is the cultivation of wholesomeness in preparing the mind so it is able to see the roots of our Dukkha and eliminate them completely. The absorption jhanas (in which our mind focusing/concentrating on object of meditation and become absorbed/glued with that object) will never make us awaken. This absorption method is the one that Prince Siddharta abandoned after learning and achieving the jhanic states explained by Alara kalama and Uddakha Ramaputta. The jhanas that buddha taught is pretty much different. The aim is not concentration but cultivation of wholesomeness (bhavana) and in the same time developing and perfecting insignt (vipassana).
Concentration is IMMENSELY useful on the path of developing insight. The Buddha didn't teach different jhanas because there are no other jhanas. Granted there are light vs hard jhanas. Who cares if jhanas themselves don't liberate the mind? Developing your mind to that level has amazing benefits and to try and do insight without having jhanas as a basis is not going to be a quick or easy process, while having a jhanically powered mind is incredibly useful and anyone who has truly attained the jhanas (many people lie about this or are deluded) will agree. Having that power of mind is essential.
Can I say that the speaker have attain arahantship since he can get to 4th jhana like i read about it, or is there any thing which i have said is wrong?? Please say something.
Jhanas are states. Arahantship is contingent on insight that goes beyond states. These states can be accessed by those prior to stream entry, and Leigh describes this practice. Perhaps you are confusing jhanas with paths.
You have to pass through all the 8 Jhanas to attain Arahantship and even then it might not be enough, you might attain Anagami. If however you get attached to any of the Jhanas states or their siddhis (superpowers) then your still in samsara and delusion and this is where many gurus end up like this and hence end up being fake gurus tempted by greed and sensual pleasures. The Buddha went all the way. Apparently it's easy to get attached to the Siddhis and therefore continue in delusion.
@@andrewjonas6437 not true, just because it was said at one point doesn't make it a fact and I think it's not a good thing to spread the idea that an arahant will die in 7 days if they don't become a monk. That just further keeps people from wanting to become enlightened and promotes the idea that it's some wild out of this world thing instead of insight grounded in reality. Anybody reading this comment section should be careful of all the claims being made here as they are being made by people who are not talking from experience.
Relevant question: why focus on the breath and when it subsides turn to pleasant sensation? Why not go directly to pleasant sensation ? Seems to me like a shortcut.
Cause you are required to reach the state of access concentration. The breath needs to slow down that much. Try it and you will realise that even the breath is distracting during meditation
Justin Teo Yes, Ayya Khema, Leigh Brasington, Shaila Catherine and Bhante Vimalaramsi, all teach it. Bhante Vimalaramsi teaches it as the main practice
Bhante Vimalaramsi says you can use metta or “loving kindness” as a meditation object. If I recall he says you can send metta to a spiritual friend and use the 6 R practice to access Jhāna
Loved the talk! I particularly appreciate the attempt at rigor brought to meditation. Having said that, I am not at this point so willing to accept the idea that materialism can completely explain the mind. To say that Buddha may have delusions left or may have lied about Nirvana is quite a lofty claim. None of the Arahants have ever gone on to dispute the teachings of the Buddha.
That's not true at all. Even the Arahants that the Buddha himself trained went on to teach and re-interpret the teachings in wildly different ways, don't you think?
His version of jhāna is exactly as described in the Pali Canon. If you know your Buddhist literature, you immediately know what he is talking about. And if you've ever experienced any type of jhāna, you know that his method works exactly as intended.
If some random comment draws out your(!) projections, for such they are, playing out in the open, then how weak weakling you are. Sorry, no great luck for you realizing anatta in this life. I can write and express myself in numerous ways, none of it dilutes this state where I reside, the "feeling" of outshining always wins. Alas, such pity, you will not "taste" This.
Just like I willingly concentrate on and enjoy a video game, I willingly and almost naturally concentrate on a pleasant sensation... for me the concentration on a pleasant object acts like a catalyst for concentration by channeling my innate "craving" for pleasant sensations and thereby quenches distractions. At the same time it lets me experience a diminishing return effect that sates my cravings for pleasure and leaves me equanimous.
He doesn't even correctly understand basic Pāḷi terms. He claims incredibly high and difficult attainments (all eight jhānas) when in reality he probably hasn't even reached the 1st jhāna, but has convinced himself that he has reached jhānas by misinterpreting Pāḷi terms and Sutta passages.
Please go into more detail and give your experience of how to enter the Jhanas and properly explain the Pali terms please to lend credence to your claim
22:12 Piti 27:00 First Jhana - norepinephrine and opioids 27:56 Second Jhana - primarily opioids
30:45 Third 32:03 Fourth 33:28 Neurological 41:21 Fifth 44:39 Sixth 45:36 Seventh 47:37 Eighth
+TA PS You're welcome
Absolutely incredible teacher. I would also recommend Gyobutsuji Zen Monastery - Great for a Zazen focused practice :)
52:30 - Nimitta
Thank you, rkingsiv!
This is without doubt one of THE most important videos I have ever watched. For reasons which a far too complex and personal to explain Leigh has allowed me to breakthrough a barrier whcih has held me for at least 10 and maybe 20 or more years! Thank you so much Leigh and for the wonderful karma that brings your teaching into my world. It has taken me several days to listen to the talk and I have seen changes already. I am so grateful.
This guy the bomb. No bs, just facts. Way effective. Nice delivery-authentic, modest, right on. Thanks!
You know this is such a great talk. He takes the mystique out of the topic, which is important in practice and discussion.
A lot of what Leigh Brasington says is contradictory to the Suttas. And publicly claiming incredibly high spiritual attainments, as he does, is usually an indication (and red flag) of someone who hasn't reached similar attainments.
Leigh says the following: "I couldn't tell you the number of times, I'm there, I'm *solidly in the eighth jhāna and then the next thing I know I'm in the middle of some paragraph of distraction."* (49:24)
He also says: *"In eight, you might have time for one simple sentence* that doesn't contain the words 'me', 'my' or 'I'. Right? It's really fragile." (49:14)
In the Suttas, the jhānas are described according to certain factors which are present or absent. The mental factors of thought-conception (vitakka) and discursive thinking (vicāra) are only present in the first jhāna and subside at the second jhāna. Here is the stock passage of the jhānas (present all throughout the Sutta Piṭaka, probably over forty times, in this case AN 5.14):
"Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. *With the subsiding of thought and examination [avitakkaṃ avicāraṃ], he enters and dwells in the second jhāna,* which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, *without thought and examination."*
-AN 5.14 (transl., Bhikkhu Bodhi)
"Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharativitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ *avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ* upasampajja viharati;"
It is impossible, as Leigh describes, that he is in the eighth jhāna/fourth arūpa-jhāna and, as he said, that he can "be in the middle of some paragraph of distraction"... or that "you might have time for one simple sentence." There is no thinking past the first jhāna. Leigh isn't in the eighth jhāna/fourth arūpa-jhāna-he is either in the first jhāna, or not even in jhāna at all.
thankyou as a novice if you will to the study and practice of buddhism I appreciate your informed response.
After you have a developed a proficiency in the jhanas, you can step from one to another, or in and out, with minimal latency. You can move from say..3rd to 1st jhana and back in the timeframe LB is describing. There are only 4 Jhanas, the Ayatanas of infinite space, infinite consciousness, nothingness or NPNNP are not jhanas in themselves (despite common usage of the term based on commentarial traditions). Language has some limitations when describing subtle things like this, but it would probably be more accurate to think of the formless Ayatanas as aspects of the 4th jhana, which limits the applicability of your arguments.
Also, you seem to be mixing the descriptions in the suttas, with the descriptions in the Vism. As LB noted, if you lay the Sutta and Vism descriptions side by side, you will see that they do not correlate well. Modern Theravada Buddhism seems to resolve this by giving precedence to the Vism and other later commentarial traditions *over* the direct instructions given by the Buddha. (Despite the fact they are consistent, and constantly repeated in a huge variety of contexts, in a huge number of suttas). By mixing instructions/descriptions from 2 somewhat contradictory sources, you, on the other hand, have muddled your own assertions.
Also, meditative attainments, in and of themselves, are not spiritual attainments that lead to liberation.
The Buddha himself, before his enlightenment, reached the ayatanas of nothingness and NPNNP, but found them, as attainments themselves, unrelated to his goal of liberation. (See MN26)
LB Appears to be studying jhana as an academic subject rather than a Buddhist spiritual inquiry.
A legitimate approach, which makes no claims of spiritual attainment.
Other statements by you, such as stating as fact what highly skilled monks "could or could not do" is pure baseless, conjecture.
It is clear that LB is not a Pali scholar, but your comments on it are falling into the realm of ad hominem argument...not really relevant to his practical experience or presentation.
In summation Re: your arguments
Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya.
@@1dhammasati
There are four jhānas and four arūpa-jhāna-which are based on the fourth jhāna. Considering that a meditator goes from one jhāna or arūpa-jhāna to the next (and it is described in such a manner in the Suttas), it can make sense to colloquially refer to them as eight jhānas, even if the four arūpa-jhāna are actually the fourth jhāna. However, considering that I was following Leigh's use of the colloquialism, it would seem that you are "correcting" Leigh more so than myself.
_"Also, you seem to be mixing the descriptions in the suttas, with the descriptions in the Vism."_
No, I don't.
_"LB Appears to be studying jhana as an academic subject rather than a Buddhist spiritual inquiry. A legitimate approach, which makes no claims of spiritual attainment."_
What? No, he's making clear statements of having reached spiritual attainments (although jhāna alone obviously isn't the only thing that is needed, the jhānas are a necessity to reach liberation, so they are in fact spiritual attainments).
Also, the only way for it to be possible for you to state that Leigh isn't making claims of spiritual attainment (which he is), is to have first changed the definition of "spiritual attainment."
_"Other statements by you, such as stating as fact what highly skilled monks "could or could not do" is pure baseless, conjecture."_
No, even for highly skilled monks during the Buddha's time, attaining jhāna was no small feat. My saying so is based on the Suttas-two prominent examples being Anuruddha and Mahāmoggallāna (MN III 157, SN IV 263).
@@KevJYT WOW! would love to answer, but the 3rd section (Uparipaṇṇāsapāḷi) of the Majjhima Nikaya does not have have a sutta 157, which is what your reference nomenclature called for. In fact, the Majjhima Nikaya as a whole only has 152 suttas.
Part IV of the Saṃyutta Nikāya,The Book of the Six Sense Bases (Saḷāyatanavagga), has 10 chapters, but again, nothing within any of them that is referred to as sutta 263.
Perhaps this discussion could continue if you used a sutta reference nomenclature that was accepted by Sutta/Pali scholars. It cannot proceed based on your assertions, which are so far away from accepted interpretations that I'm not sure how to find a point of connection with a common reality. it feels similar to trying to find a starting point for a debate on the biochemistry of viral reproduction with an anti-vax Qanon follower.
@@1dhammasati The nomenclature is the PTS one-which is precisely what is used by scholars. Your not knowing this gives little credibility to your statements.
This is an outstanding description of the Jhanas!
I like how he tries to break down what's going on in the brain
Oh hi! Cool seeing you here! Love your channel
Love your channel!
Hate your channel!
Oh yeah. What a sweet little treat. WIL leaving breadcrumbs...
This is excellent. Talking points helped my meditation. Thank you.
Very good lecture......Clear,helpful and to the point.....
Outstanding, practical, and simple talk! I very much appreciate this! I wish Leigh would have talked a bit about the state of Nirvana (the condition-less state) since he seems to explain things in such a simple way anyone can understand. Does anyone know if there is any other talk by Leigh where the touches that subject?
I absolutely loved that he takes a more scientific approach to non dualism. This is the video you can show people that wont have them yelling woo woo.
I really appreciated this intelligent talk on the jhanas. I think it really brave that Leigh welcomed questions...not easy ones to answer and I can understand his failure to adequately answer some of them. The jhanas - just like Buddhism on the whole - is intended to be practiced and checked against ones own experience. No ammount of asking questions and being reassured will be a suitable substitute for actually getting down to the practice and tasting the states for oneself.
martin allan ratcliffe m yy
Indeed... Balance to be found.. enough tips to get started.. but practicing as a priority, keeping at a distance the seductive intellectual mind (mine... sigh..)
beautiful
Thanks for uploading this 🧠
Buddha never taught that by concentrating (however deep or absorbed) Nibbana can be realized.
The jhana that Buddha taught is the cultivation of wholesomeness in preparing the mind so it is able to see the roots of our Dukkha and eliminate them completely.
The absorption jhanas (in which our mind focusing/concentrating on object of meditation and become absorbed/glued with that object) will never make us awaken. This absorption method is the one that Prince Siddharta abandoned after learning and achieving the jhanic states explained by Alara kalama and Uddakha Ramaputta.
The jhanas that buddha taught is pretty much different. The aim is not concentration but cultivation of wholesomeness (bhavana) and in the same time developing and perfecting insignt (vipassana).
Concentration is IMMENSELY useful on the path of developing insight. The Buddha didn't teach different jhanas because there are no other jhanas. Granted there are light vs hard jhanas. Who cares if jhanas themselves don't liberate the mind? Developing your mind to that level has amazing benefits and to try and do insight without having jhanas as a basis is not going to be a quick or easy process, while having a jhanically powered mind is incredibly useful and anyone who has truly attained the jhanas (many people lie about this or are deluded) will agree. Having that power of mind is essential.
Can I say that the speaker have attain arahantship since he can get to 4th jhana like i read about it, or is there any
thing which i have said is wrong?? Please say something.
victortancheongwee he isn't an arahant . a person that reaches arahant stage either becomes a monk or will die within 7 days .
ouch
Jhanas are states. Arahantship is contingent on insight that goes beyond states. These states can be accessed by those prior to stream entry, and Leigh describes this practice. Perhaps you are confusing jhanas with paths.
You have to pass through all the 8 Jhanas to attain Arahantship and even then it might not be enough, you might attain Anagami. If however you get attached to any of the Jhanas states or their siddhis (superpowers) then your still in samsara and delusion and this is where many gurus end up like this and hence end up being fake gurus tempted by greed and sensual pleasures. The Buddha went all the way. Apparently it's easy to get attached to the Siddhis and therefore continue in delusion.
@@andrewjonas6437 not true, just because it was said at one point doesn't make it a fact and I think it's not a good thing to spread the idea that an arahant will die in 7 days if they don't become a monk. That just further keeps people from wanting to become enlightened and promotes the idea that it's some wild out of this world thing instead of insight grounded in reality. Anybody reading this comment section should be careful of all the claims being made here as they are being made by people who are not talking from experience.
Relevant question: why focus on the breath and when it subsides turn to pleasant sensation? Why not go directly to pleasant sensation ? Seems to me like a shortcut.
Cause you are required to reach the state of access concentration. The breath needs to slow down that much. Try it and you will realise that even the breath is distracting during meditation
very very good lesson! :) love it!
Can I use the feeling of love/metta (bgr) as my object of concentration? Thank you. :)
Justin Teo Yes, Ayya Khema, Leigh Brasington, Shaila Catherine and Bhante Vimalaramsi, all teach it. Bhante Vimalaramsi teaches it as the main practice
Bhante Vimalaramsi says you can use metta or “loving kindness” as a meditation object. If I recall he says you can send metta to a spiritual friend and use the 6 R practice to access Jhāna
6:45 for anyone interested in a replay button
helped me ..thanks
Leigh rules!
Loved the talk! I particularly appreciate the attempt at rigor brought to meditation. Having said that, I am not at this point so willing to accept the idea that materialism can completely explain the mind. To say that Buddha may have delusions left or may have lied about Nirvana is quite a lofty claim.
None of the Arahants have ever gone on to dispute the teachings of the Buddha.
That's not true at all. Even the Arahants that the Buddha himself trained went on to teach and re-interpret the teachings in wildly different ways, don't you think?
@@ricardohz2776 that's different from disputing the Buddha's teachings.
It's that easy and wonderful and yet, he doesn't practice it himself daily? 1:05:29
Is not taking a bath in the sun marvellous ? Why don't you do that daily ?
Why this fascinating with Jhanas .. there is no fast lane to nibbana guys.
I recommend Ajahn Brahm for jhanas. This method is not the correct version presented in suttas.
His version of jhana sounds more like momentary or access concentration. 😂
His version of jhāna is exactly as described in the Pali Canon. If you know your Buddhist literature, you immediately know what he is talking about. And if you've ever experienced any type of jhāna, you know that his method works exactly as intended.
Jhana is definitely not concentration !! It is een collected mind
There is annoying as fuck high-pitched noise going in the background of the lecture, though only at the very end. Other than that, dope as fuck!
+carpe Omnia you seem angry, I would recommend some meditation.
better go and watch something *mindless*, then, you are obviously so full of grudges ... your vocabulary is also rather limited
If some random comment draws out your(!) projections, for such they are, playing out in the open, then how weak weakling you are. Sorry, no great luck for you realizing anatta in this life. I can write and express myself in numerous ways, none of it dilutes this state where I reside, the "feeling" of outshining always wins. Alas, such pity, you will not "taste" This.
language ?
@@carpeomnia3294 little arrogant there, I hope by now you can laugh at your comment.
Just like I willingly concentrate on and enjoy a video game, I willingly and almost naturally concentrate on a pleasant sensation... for me the concentration on a pleasant object acts like a catalyst for concentration by channeling my innate "craving" for pleasant sensations and thereby quenches distractions. At the same time it lets me experience a diminishing return effect that sates my cravings for pleasure and leaves me equanimous.
Sadhu, Sadhu, Sadhu
He doesn't even correctly understand basic Pāḷi terms.
He claims incredibly high and difficult attainments (all eight jhānas) when in reality he probably hasn't even reached the 1st jhāna, but has convinced himself that he has reached jhānas by misinterpreting Pāḷi terms and Sutta passages.
YKT have you read his book in order to see his scholarship before defaming his character and accomplishments?
Please go into more detail and give your experience of how to enter the Jhanas and properly explain the Pali terms please to lend credence to your claim
Baseless accusations with no supporting evidence other than your say so. What do the kids say?
Cool story, bro.
YKT *go and get a life, douchebag!*
@@DanKaraJordan Accomplishments? His scholarship? He doesn't even know the Pāḷi language, let alone being a scholar.