[Blake BartonKeymaster]

Hi Paul,

The following is posted on behalf of Upasaka Culadasa. He was having some technical difficulties logging in, so he asked me to post it for him.

Blake
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This is not a simple thing to sort out, but let’s try. First, some background. In the time of the Buddha, almost everyone believed in a separate non-material Self, or Atta, or Atman, that was reincarnated after death. This endless cycle of re-birth, repeated suffering, and re-death was called Samsara, and the goal of most spiritual paths was to somehow escape this “wheel of suffering.” Then, as now, there were also some people who didn’t believe in endless reincarnation (or an eternal life in heaven or hell), but still believed there was a Self. This is because all people share this deep intuition of the reality of a Self. But this other group believed that the Self is annihilated at death, rather than being reincarnated.

Buddha used these popular ideas of rebirth, Samsara, and release from Samsara to teach a much higher, more liberating, and attainable truth. More attainable in that, for reincarnationists, release from Samsara could only be achieved after death. But the Buddha taught liberation from suffering in this very life. This was a radically new idea.

Buddha also taught that it is foolish to ask what happens to the separate Self after death of the body, or to worry about whether the Self is annihilated, reincarnated to suffer all over again, or condemned to an eternal heaven or hell. Because there is no such thing as a separate Self, never was, never will be, and never could be, the very question of what happens to the Self after death is based on a fallacy, a misunderstanding, a false intuition. This teaching was even more radical than his teaching of liberation in this life. And, we might add, much more difficult to grasp. This intuition of being a separate Self that drives our illusions is very, very strong, and is associated with powerful emotions: fear of annihilation vs. dread at the prospect of endless suffering, and existential angst (Why do I exist? What is the meaning and purpose of life?). This intuition of a Self-nature is so strong that it easily trumps reason and rationality. The Buddha taught a systematic path to overcoming that false intuition, and all the other painful illusions it supports.

The belief in reincarnation was not only widespread in the Buddha’s day, but continues to be the dominant belief throughout Asia, right up to modern times. The truth of no-Self is not easy to understand, and so to this day, most lay Buddhists continue to believe in reincarnation. Traditionally, Buddhism has tolerated this widespread belief in reincarnation, just as the Buddha himself did, but at the same time always tries to guide people toward the truth by denying reincarnation and replacing it with the idea of rebirth. Buddhadasa Bhikkhu is particularly upfront about this. But Narada Thera, Walpola Rahula, and many others are examples of teachers who walk a thin line, pointing out that rebirth is not and cannot be reincarnation, but recognizing that many people are not going to be able to understand this difference without some degree of personal realization. But even Buddhist monks often fail to comprehend this most central not-Self teaching of the Buddha’s, so you’ll also find teachers who have obviously mistaken rebirth for reincarnation. This is a clear indication that their understanding is only doctrinal, not experiential. They have knowledge without realization.

What is reborn is not the illusory, separate Self you believe yourself to be. What gets reborn is ignorance, craving, and the suffering that ignorance and craving inevitably lead to. There is no abiding Self to be reincarnated, but ignorance and suffering are reborn every morning when you wake up, and in fact, every moment throughout the day, just as Buddhadasa says.

With complete Awakening (“Enlightenment”), there is a complete and permanent end to ignorance, craving, and suffering, and so these are never again reborn. In the moment of complete Awakening, there is an end to future rebirth. Then it can be said, “This was his last rebirth, he has been liberated from Samsara.” If you achieve complete Awakening on Tuesday, the Awakened being whose body gets out of bed on Wednesday will not be an instance of the rebirth of ignorance and craving. That being wakes up to the world, but the world he or she wakes up to is no longer Samsara. This, by the way, is why the Mahayana say that Samsara and Nirvana are not different.

But that is complete Awakening. There are also the stages of incomplete awakening. In the first of these stages, there is only a partial end to ignorance, and craving continues as before. Therefore, there is only a partial liberation from suffering. From time to time, the “partially Awakened” being temporarily “forgets” what has been realized, enough so that they are “reborn in Samsara,” descending once again into ignorance and suffering – but only for a little while. When the suffering becomes intense enough, they’ll “remember” the truth, and regain their (incompletely) liberated state. This can happen repeatedly, but not a huge number of times. That’s what the number seven represents: multiple rebirths in Samsara, but not some huge number. The Stream Enterer is reborn every morning, and indeed in every moment, but is far less often reborn into the depths of Samsara.

It may take months or even years to reach the next stage of Awakening. But with further realization, the next stage is eventually reached. Craving loses its power, and is fully recognized as the cause of suffering and the enemy of Awakening. The Once Returner intentionally returns to Samara one last time, to finally uproot craving for things of the world once an for all. But because craving is so much weaker, this return to Samsara doesn’t involve anything like the kind of suffering that characterized previous “rebirths.” And this isn’t a momentary rebirth, nor even the rebirth of a single day. This task of uprooting craving can take months or even years to complete. The metaphor of momentary or daily rebirth has served its purpose, and can now be abandoned.

Once the task of the Once Returner has been completed, there is no more craving for things of the world, there is no more return to Samsara. The Non-Returner to Samsara gets up in the morning to greet same world as before, but that world is now a Deva realm that he or she has been reborn into. There is still the conceit “I am,” the feeling of “I,” “me,” and “mine,” and the craving for “being,” but no longer any desire or aversion toward sense objects of any kind, nor any of the suffering that brings. From this Deva-like plane, the final work is done to achieve the complete and total Awakening, where there is no longer any intuitive sense of being a separate Self, no craving of any kind, but only the supreme bliss, wisdom, and compassion of Buddhahood.

I hope this serves to clarify somewhat the confusion around reincarnation and rebirth,. As for further reading, please see the recommended reading list on the Dharma Treasure website.

Culadasa

[Blake BartonKeymaster]

Hi Paul,

I think Culadasa covered some of these ideas in a recent teaching retreat entitled “What the Buddha Thought”. The handout from that retreat can be found here

At the retreat he explained that some of the talk about rebirth may have been added to the suttas later.

Hope this helps,
Blake

[Blake BartonKeymaster]

Hi Paul,

I think you definitely on the right track with the Mastery Curve that you shared. Meditation is a skill like any other, and the progress is not linear, and you will definitely hit plateaus. I have spent a considerable amount of time in certain stages. It helps to try to let go of expectations as best you are able. Just do the practice and let time do its work.

Good Luck,
Blake

[Blake BartonKeymaster]

Hi Davide,

The site that hosts the podcasts/audio files was down yesterday. It should be working now.

Thanks,
Blake

[Blake BartonKeymaster]

Hi Paul,

Focusing too closely on the details of breath sensations, can cause agitation, and tension. In some of Culadasa’s newer writings, he is emphasizing developing attentional stability and peripheral awareness at the same time. The breath sensations will be in the center of your attention, and sounds, thoughts, body sensations, etc. will be in the background or peripheral awareness.

People can often develop attention at the expense of this peripheral awareness. Striving to notice too much detail, too soon in your practice, can cause you to lose this awareness.

As you continue to practice in this way you will be able to notice more details of the breath sensations while still being able to maintain this peripheral awareness, and you can do it without developing tension.

It sounds like you discovered the benefits of this sort of awareness for yourself in your practice, and that is often the best lesson. It sounds like you are on the right track.

Blake

[Blake BartonKeymaster]

Hello Ven. Khemako,

The awareness exercises are embedded within the walking instructions. For example,

“Thereafter, following a few minutes of closely following the sensations of walking, just stop walking and direct your attention to all of the tactile and other bodily sensations that are present in addition to your feet and legs, and meditate on these sensations for a few minutes or longer. Resume walking. After a several more minutes of closely following the sensations of walking, stop and direct your attention to your sense of hearing and meditate on the sounds that are present for a few minutes or longer. Just open your consciousness up to sound, and take it all in. Resume walking. After a few minutes more, stop and direct your attention to your visual field and meditate on visual sensations for a few minutes or longer. Resume walking. Continue to alternate meditating on the sensations of walking with stopping and meditating on the contents of these three sensory fields with a frequency and duration that is comfortable and enjoyable. While examining the contents of these various sensory fields, you may think about them, but non-verbally. When the thoughts start forming into words, just let the words go.”

I can see where the precepts might not be as effective in a monastic environment. Culadasa also teaches positive versions of the precepts once the basic version is mastered. For example, one should practice speech that is uplifting and soothing.

Another practice that Culadasa teaches is reflection on mindfulness each time you sit. When you first sit down take a few moments to reflection on the amount of mindfulness that you have had since your last sit. One does this without judgement or blame. This reflection can help one be more mindful between sits.

Thanks,
Blake

[Blake BartonKeymaster]

Hello Ven. Khemako,

In Culadasa’s Plain English Meditation Guide which I am attaching. He mentions some exercises to do during walking meditation that supplement the sitting practice. For most stages of samatha meditation, he has an off the cushion awareness exercise to be done for that stage.

He also recommends using the precepts as a mechanism for staying mindful in daily life. For example, practicing Right Speech helps us to have mindfulness of our speech.

Hope this helps,
Blake

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[Blake BartonKeymaster]

Hi Mitchell,

I talked with Culadasa and he said the manuscript should be done by mid August. Wisdom books has estimated that it will be published 16-18 months after the manuscript is received. Culadasa is looking at options to get it published sooner.

Blake

[Blake BartonKeymaster]

Hi Mitchell,

Thanks for sharing your update. I am very excited for you. It is great to hear that meditation is having such a positive impact on your life.

Take Care,
Blake

[Blake BartonKeymaster]

Hi Paul,

Culadasa has another exercise that my help you develop your mindfulness during the day. Each time that you sit down to meditate reflect on the quality of the mindfulness since your last sit. Recognize the times that you were mindful and congratulate yourself for that. Also recognize the times that you were not mindful, without judging yourself. This reflection can really help you to remember to me mindful. Joseph Goldstein said that being mindful is easy; it is the remembering to be mindful that is the hard part.

Blake

[Blake BartonKeymaster]

Hi Paul,

It might help to anchor your attention in body sensations or breath sensations as you move through your daily activities. This will give you a resting place for attention, and allow you to also develop mindfulness.

Blake

[Blake BartonKeymaster]

Hi Jessica,

I have read it, but I did not find it that helpful. I did not think the instructions were very clear, and there seemed to be some contradictions. I would be happy to lend it to you if you want to read it.

Thanks,
Blake

[Blake BartonKeymaster]

Hi Mitchell,

Samatha practice does tend to bring up piti which in the early stages can cause quite a bit of excitement and be over the top. Unless you have had problems with mania before starting meditation, then I think it was likely the meditation. The sleep deprivation could have exacerbated the problem.

Getting back on your routine schedule of sleep and practices sounds like a good idea.

Good Luck,
Blake

[Blake BartonKeymaster]

Hi Mitchell,

I have had similar experiences to what you describe. I went through a period at work, where I was effortlessly able to solve very difficult problems. My mind was functioning very efficiently, but unfortunately this did not last.

I have also experienced periods of time where I was very energized from my meditation practice. It almost felt manic or like I had several cups of coffee. This is more likely to happen after attending a retreat.

I think the discursive brilliance is only a problem during your meditation. Outside of your practice, I would just consider it a fruit of meditation. Culadasa mentions the mind functioning more efficiently as a benefit of meditation practice.

During retreat I often feel I need less sleep and I end up sleeping very little. I feel “spacey” when I return. I finally realized that this “spacey” feeling was caused by sleep deprivation. I would be careful with not sleeping enough. It can cause all sorts of side effects.

If the energy gets to be more than you can handle consider doing something physical like walking, yoga, or some other form of exercise.

Hope this helps,

Blake
Dharma Treasure Facilitator

[Blake BartonKeymaster]

Hi Jordon,

I have used noting whether an inhale is shorter, longer, or the same as a previous inhale, and the same with the exhale. This seemed to keep me connected with the breath pretty well. Has anyone else had the issue where when you try to notice too much detail of the breath that you tend to lose that peripheral awareness?

Thanks,
Blake

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