Showing posts with label Dropping. Show all posts
Showing posts with label Dropping. Show all posts
Sakya Paṇḍita’s Instruction on Parting from the Four Attachments
Soh
Sakya Paṇḍita’s Instruction on Parting from the Four Attachments

I prostrate at the feet of the noble lama!
Having obtained a body with all the freedoms and advantages, encountered the precious teachings of the Buddha, and genuinely aroused the right attitude, now we need to put the Dharma into practice without any mistake. For this, we must take to heart and practise the ‘Parting from the Four Attachments’.
What exactly does this imply?
—not being attached to the present life;
—not being attached to the three realms of saṃsāra;
—not being attached to your own self-interest;
—and not clinging to some true reality in things and their characteristics.
To explain this further:
It is futile to be attached to this life, since it is like a bubble on water, and the time of our death uncertain.
These three realms of saṃsāra are like a poisonous fruit, delicious at first, but ultimately harmful. Anyone who is attached to them must be deluded.
Attachment to your own self-interest is like nurturing the child of an enemy. It may bring joy at first, but in the end only leads to ruin. Just so, attachment to your own welfare brings happiness in the short term, but eventually leads you to the lower realms.
Clinging to true existence in things and their characteristics is like perceiving water in a mirage. For a moment it looks like water, but there is nothing there to drink. This saṃsāric existence does appear to the deluded mind, yet when it is examined with discriminating awareness, nothing, nothing at all, is found to have any intrinsic existence. So, having come to an understanding where your mind does not dwell in the past, the future, or the present, you should recognize all phenomena as naturally free from any conceptual complexity.
If you act in this way,
—by relinquishing attachment to this life, there will be no more rebirth in the lower realms,
—by relinquishing attachment to the three realms of saṃsāra, there will be no more rebirth in saṃsāric existence,
—by relinquishing attachment to your own self-interest, there will be no more rebirths as a śrāvaka or pratyekabuddha.
—finally, through abandoning any clinging to reality in things and their characteristics, you will swiftly attain complete and perfect buddhahood.
This completes Sakya Paṇḍita’s unerring instruction on the ‘Parting from the Four Attachments’, the enlightened intent of the glorious Sachen Kunga Nyingpo.

...

“If you are attached to this life, you are not a true spiritual practitioner;
If you are attached to saṃsāra, you have no renunciation;
If you are attached to your own self-interest, you have no bodhicitta;
If there is grasping, you do not have the View.” - Manjushri

...

G wrote: 

All these advice lead to nothing. Its all a kind of analysis-based summation. So you must sum all those different directions and try to make out something of them. Just more of the same old stuff. The mind gets addicted to an analytical seeking stance which tends to become the real conditioning.

Instead: there is only one POV in the universe. There had never been another; there will neve be another. There is no choice. Be aware of it. Be it..... Analyse what? In the last moments of life will there be time to go through all those clever advices?! 

Andre replied:

several things I disagree with here.

First, I'm slowly realizing that disagreeing with and disparaging lineage masters is seldomly a good idea. We are ignorant little ants compared to them, so criticizing them only deepens the gap between us.

Second, these instructions point to a gradual set of contemplations, each with its own realization. So the point is not to have a distillation of it all, but to gradually get to subtler realizations.

Thirdly, I don't think this is the same old stuff. It's old, indeed, but it is rarely reflected upon.

Forthly, the mind doesn't get addicted to conscious patterns of analysis. The mind is attached to subconscious tendencies, which that analysis is precisely trying to uproot.

Fifthly, analysis is a means to a non-conceptual realization. At the moment of death, it's that non-conceptual realization that is helpful, not the conceptual analysis.

Sixthly, what is that singular pov? If there is no choice, what is the point of instructing one to be aware of it? In the moment of death, clinging to the existence of some ultimate whatever isn't gonna help. It's grasping to one of the ontogical extremes and thus a ticket to more samsara



G: First, and what if the lineage of masters is an All-There-Is-is-Ground-Awareness lineage? Then its OK to disagree with and disparage?

Andre: G, it's never ok to disparage, even if their views are provisional or "inferior".

G: I had to look up the meaning of "disparage". I agree.

Lets drop this. I am in a premenstrual mood.

Just that, right now, looking at what others have to say about what the taste of the grapes I am eating makes no sense.




I wrote:

If anatta is realised there is no grasping at some ground awareness. “Awareness” is not referring to a truly existing undifferentiated oneness but just an empty convention like weather, a convenient label for the multiplicity of self luminous displays. Analysis on this point is required until one directly realises this beyond a shadow of doubt, then all appearances arise as one’s radiance as the bardo thodol (“tibetan book of the dead”) often emphasize is the requirement for liberation while dying.

The advice posted by Andre above can be summarised as completely non attached yet fully engaged. This is the practice-actualization after anatta realisation and has to penetrate all three states to be of help at death. http://awakeningtoreality.blogspot.com/.../tibetan-book...

When anatta matures, one is fully and completely integrated into whatever arises till there is no difference and no distinction.

When sound arises, fully and completely embraced with sound yet non-attached. Similarly, in life we must be fully engaged yet non-attached 
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Great Resource of Buddha's Teachings
Soh
Also see:

The Meaning of Nirvana
The Deathless in Buddhadharma?
What is Nirvana?



Update: The site has been taken down. But a copy of it is available on Box.com or Scribd here: https://app.box.com/s/nxby5606lbaei9oudiz6xsyrdasacqph / https://www.scribd.com/document/274168728/Measureless-Mind


When I discovered the site Measureless Mind, I thought, wow, what a great resource of Buddha's teachings! It is a very valuable resource for all practitioners. Very well formatted, well presented, all-rounded, well commented resource of Buddha's original teachings in the Pali canon by Geoff (online nick: jnana in dharmawheel, or nana in dhammawheel). Like Loppon Namdrol/Malcolm who I often quoted from, Geoff (whose practice background is more of Mahamudra and Theravada) is also a very knowledgeable Buddhist scholar-practitioner and I often read his posts with much interest.

I sent Thusness two of the many articles (I spent time to read the entire website from beginning to end and highly recommend others to do so) and Thusness also commented, "Both the articles are very well written. Put in the blog." and "that site is a great resource."

http://measurelessmind.ca/anattasanna.html
The Recognition of Selflessness (Anattasaññā)
Look at the world and see its emptiness Mogharāja, always mindful,
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of death.

— Sutta Nipāta 5.15, Mogharājamāṇavapucchā
The contemplation of selflessness is given in AN 10.60 Girimānanda Sutta:
Now what, Ānanda, is the recognition of selflessness? Here, Ānanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, odors are not-self; the tongue is not-self, flavors are not-self; the body is not-self, tactual objects are not-self; the mind is not-self, phenomena are not-self.’ Thus he abides contemplating selflessness with regard to the six internal and external sensory spheres. This, Ānanda, is called the recognition of selflessness.
In practice, we need to be able to recognize this absence of self in our immediate experience: When seeing, there is the coming together of visible form, the eye, and visual consciousness. When hearing, there is the coming together of sound, the ear, and auditory consciousness. When touching, there is the coming together of tactual sensation, the body, and tactile consciousness. When thinking, there is the thought, the mind, and mental consciousness. These processes arise simply through ‘contact.’ When a sense faculty and a sensory object make contact, the corresponding sensory consciousness arises. This entire process occurs through specific conditionality (idappaccayatā). There is no independent, fully autonomous agent or self controlling any of this.
An independent, autonomous self would, by definition, be:
  1. permanent
  2. satisfactory
  3. not prone to dis-ease
  4. fully self-determining (be in complete autonomous control of itself)
Thus, what is being negated is a permanent, satisfactory self which is not prone to old age, sickness, and death. As SN 22.59 Pañcavaggiya Sutta (abridged) states:
Monks, form, feeling, recognition, fabrications, and consciousness are not-self. Were form, feeling, recognition, fabrications, or consciousness self, then this form, feeling, recognition, fabrications, and consciousness would not lead to dis-ease.
This criterion of dis-ease is the context for the following statement that:
None can have it of form, feeling, recognition, fabrications, or consciousness: ‘Let my form, feeling, recognition, fabrications, or consciousness be thus, let my form, feeling, recognition, fabrications, or consciousness be not thus.’
By engaging in sustained, dedicated contemplation we find only impermanent processes, conditionally arisen, and not fully self-determining. First we clearly see that all conditioned phenomena of body and mind are impermanent. Next we come to see that whatever is impermanent is unsatisfactory in that it can provide no lasting happiness. Then we realize that all impermanent, unsatisfactory phenomena of body and mind are not-self — they can’t be the basis for a self, which by definition would be permanent and (one would hope) satisfactory. This relationship between the recognition of impermanence, the recognition of unsatisfactoriness, and the recognition of selflessness is illustrated in the following diagram.
With the recognition of selflessness there is an emptying out of both the “subject” and “object” aspects of experience. We come to understand that “I-making” and “mine-making” with regard to the mind and body as well as all external representations is deluded. When the recognition of selflessness is fully developed there is no longer any reification of substantial referents to be experienced in relation to subjective grasping. Whatever is seen is merely the seen (diṭṭhamatta). Whatever is heard or sensed is merely the heard (sutamatta) and merely the sensed (mutamatta). Whatever is known is merely the known (viññātamatta). This is explained in Ud 1.10 Bāhiya Sutta:
‘The seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known.’ This is how you should train, Bāhiya.

When, Bāhiya, for you the seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known, then Bāhiya, you will not be that. When, Bāhiya, you are not that, then Bāhiya, you will not be there. When, Bāhiya, you are not there, then Bāhiya, you will be neither here nor beyond nor between-the-two. Just this is the end of unsatisfactoriness.
When there is no self to be found one’s experience becomes very simple, direct, and uncluttered. When seeing, there is the coming together of visible form, the eye, and visual consciousness, that’s all. There is no separate “seer.” The seer is entirely dependent upon the seen. There can be no seer independent of the seen. There is no separate, independent subject or self.
This is also the case for the sensory object. The “seen” is entirely dependent upon the eye faculty and visual consciousness. There can be no object seen independent of the eye faculty and cognition. This is the case for all possible sensory objects. There is no separate, independent sensory object.
The same holds true for sensory consciousness as well. “Seeing” is entirely dependent upon the eye and visible form. There can be no seeing independent of the eye and cognition. This is the case for all possible sensory cognitions. There is no separate, independent sensory consciousness.
It’s important to understand this experientially. Let’s take the straightforward empirical experience of you looking at this screen right now as an example. Conventionally speaking, you could describe the experience as “I see the computer screen.” Another way of describing this is that there’s a “seer” who “sees” the “seen.” But look at the screen: are there really three independent and separate parts to your experience? Or are “seer,” “sees,” and “seen,” just three conceptual labels applied to this experience in which the three parts are entirely interdependent?
The “seer,” “seen,” and “seeing” are all empty and insubstantial. The eye faculty, visible form, and visual consciousness are all interdependent aspects of the same experience. You can’t peel one away and still have a sensory experience — there is no separation. AN 4.24 Kāḷakārāma Sutta:
Thus, monks, the Tathāgata does not conceive an [object] seen when seeing what is to be seen. He does not conceive an unseen. He does not conceive a to-be-seen. He does not conceive a seer.

He does not conceive an [object] heard when hearing what is to be heard. He does not conceive an unheard. He does not conceive a to-be-heard. He does not conceive a hearer.

He does not conceive an [object] sensed when sensing what is to be sensed. He does not conceive an unsensed. He does not conceive a to-be-sensed. He does not conceive a senser.

He does not conceive an [object] known when knowing what is to be known. He does not conceive an unknown. He does not conceive a to-be-known. He does not conceive a knower.
Sensory consciousness can’t be isolated as separate and independent. Nor can any of these other interdependent phenomena. Even the designations that we apply to these various phenomena are entirely conventional, dependent designations. But this doesn’t mean that we should now interpret our experience as being some sort of cosmic oneness or unity consciousness or whatever one may want to call it. That's just another empty, dependent label isn’t it? The whole point of this analysis is to see the emptiness of all referents, and thereby stop constructing and defining a “self.”
The purpose of correctly engaging in the contemplation of selflessness is stated in AN 7.49 Dutiyasaññā Sutta:
‘The recognition of selflessness in what is unsatisfactory, monks, when developed and cultivated, is of great fruit and benefit; it merges with the death-free, has the death-free as its end.’ Thus it was said. In reference to what was it said?

Monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has transcended conceit, is at peace, and is well liberated.

If, monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is not rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has not transcended conceit, is not at peace, and is not well liberated, then he should know, ‘I have not developed the recognition of selflessness in what is unsatisfactory, there is no stepwise distinction in me, I have not obtained the strength of development.’ In that way he is fully aware there. But if, monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has transcended conceit, is at peace, and is well liberated, then he should know, ‘I have developed the recognition of selflessness in what is unsatisfactory, there is stepwise distinction in me, I have obtained the strength of development.’ In that way he is fully aware there.

‘The recognition of selflessness in what is unsatisfactory, monks, when developed and cultivated, is of great fruit and benefit; it merges with the death-free, has the death-free as its end.’ Thus it was said. And in reference to this it was said.
Here we get to the heart of the matter, which is one of the most subtle aspects of the Buddhadhamma. Simply stated: when ignorance ceases, belief in self simultaneously ceases. And when there is no self to be found, then there is no self to die or take birth. This right here is “death-free.” And it is precisely this that the Buddha is declaring when he says to Mogharāja:
Look at the world and see its emptiness Mogharāja, always mindful,
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of death.
When one completely abandons the underlying tendencies which give rise to mistaken apprehensions of a self — any and all notions of “I am” — then there is no self to die. This stilling of the “currents of conceiving” over one’s imagined self, and the resulting peace that is empty of birth, aging, and death, is straightforwardly presented in MN 140 Dhātuvibhaṅga Sutta:
‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’ Thus was it said. With reference to what was it said?

Monk, “I am” is a conceiving. “I am this” is a conceiving. “I shall be” is a conceiving. “I shall not be” ... “I shall be possessed of form” ... “I shall be formless” ... “I shall be percipient” ... “I shall be non-percipient” ... “I shall be neither-percipient-nor-non-percipient” is a conceiving. Conceiving is a disease, conceiving is a cancer, conceiving is an arrow. By going beyond all conceiving, monk, he is said to be a sage at peace.

Furthermore, a sage at peace is not born, does not age, does not die. He is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, how could he age? Not aging, how could he die? Not dying, how could he be agitated? Not being agitated, for what will he long?

So it was in reference to this that it was said, ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’
Truly, “a sage at peace is not born, does not age, does not die.” In this way, when ignorance ceases, the entire complex of conditioned arising bound up with dissatisfaction also ceases. When all traces of “I-making” and “mine-making” are abandoned through the fully integrated threefold training of ethical conduct, meditation, and discernment, just this is dispassion (virāga). Just this is cessation (nirodha). Just this is extinguishment (nibbāna). Just this is without outflows (anāsava). Just this is not-born (ajāta), not-become (abhūta), not-made (akata), not-fabricated (asaṅkhata), endless (ananta), indestructible (apalokita), and yes, death-free (amata). It is freedom (mutti).

The Recognition of Selflessness and the Seven Factors of Awakening (Satta Bojjhaṅgā)
Sustained, dedicated practice of the recognition of selflessness will gradually create the optimal conditions for the arising of all seven factors of awakening. SN 46.73 Anatta Sutta (abridged):
Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go.

It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great good. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to dwelling in great comfort.

http://measurelessmind.ca/nirodhasanna.html

The Recognition of Cessation (Nirodhasaññā)
For whom there is neither a far shore,
Nor a near shore, nor both,
Who is free from distress, without ties,
Him I call a brāhmaṇa.

— Dhammapada 385
When the recognition of dispassion is fully developed and realized, and with no self to be found, nothing to be identified with, one realizes the gnosis and vision of liberation (vimuttiñāṇadassana). This is non-referential inner peace (ajjhattasanti). This is the full recognition of cessation. AN 10.60 Girimānanda Sutta:
Now what, Ānanda, is the recognition of cessation? Here, Ānanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘This is peace, this is excellent, that is: the calming of all fabrications, the release of all acquisitions, the elimination of craving, cessation, nibbāna.’ This, Ānanda, is called the recognition of cessation.
This is the complete absence of agitation (calita natthi). Ud 8.4 Nibbāna Sutta:
There being no agitation, there is tranquility. There being tranquility, there is no inclination. There being no inclination, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a beyond nor a between-the-two. Just this is the end of unsatisfactoriness.
This is the calming of all specific fabrication and volitional intention. MN 140 Dhātuvibhaṅga Sutta:
One does not form any specific fabrication or volitional intention towards either existence or non-existence. Not forming any specific fabrication or volitional intention towards either existence or non-existence, he does not cling to anything in this world. Not clinging, he is not excited. Unexcited, he personally attains complete nibbāna. He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’
This is the freedom of absence which is revealed through the complete recognition of selflessness. Ud 1.10 Bāhiya Sutta:
‘The seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known.’ This is how you should train, Bāhiya.

When, Bāhiya, for you the seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known, then Bāhiya, you will not be that. When, Bāhiya, you are not that, then Bāhiya, you will not be there. When, Bāhiya, you are not there, then Bāhiya, you will be neither here nor beyond nor between-the-two. Just this is the end of unsatisfactoriness.
This is noble liberation which is the elimination of craving and clinging. MN 106 Āneñjasappāya Sutta:
This is death-free, namely, the liberation of mind through not clinging.
This is the effortless clarity of consciousness which is non-abiding and not established (appatiṭṭha viññāṇa). SN 22.53 Upaya Sutta:
When that consciousness is not established, not increasing, not concocting, it is liberated. Being liberated, it is steady. Being steady, it is content. Being content, he is not excited. Unexcited, he personally attains complete nibbāna. He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’
There is no more seeking of any kind. There is no more personal agenda. There is no identifying with any phenomena or turning anything into a fixed reference point. There is no “here” nor “beyond” nor “between-the-two.”
The awakened mind is measureless (appamāṇacetasa), free from any sort of measuring (pamāṇa). In evocative terms, an awakened one is deep (gambhīra), boundless (appameyya), and fathomless (duppariyogāḷha). Utterly free from any reference to specifically fabricated consciousness (viññāṇasaṅkhayavimutta). “Gone” (atthaṅgata), the measureless mind is untraceable (ananuvejja) even here and now. It doesn’t abide in the head, or in the body, or anywhere else for that matter. It doesn’t have size or shape. It’s not an object or a subject.
Just as the sky is formless and non-illustrative, the measureless mind is non-illustrative and non-indicative (anidassana). This effortless clarity is unmediated by any specific fabrication or volitional intention. It is unaffected knowing: The seen is merely the seen (diṭṭhamatta). The heard is merely the heard (sutamatta). The sensed is merely the sensed (mutamatta). The known is merely the known (viññātamatta). But there is no you there. Of course, this liberating gnosis and vision can’t adequately be pointed out or indicated by words alone. It is to be individually experienced (paccatta veditabba).

The Recognition of Cessation and the Seven Factors of Awakening (Satta Bojjhaṅgā)
Sustained, dedicated practice of the recognition of cessation will gradually create the optimal conditions for the arising of all seven factors of awakening. SN 46.76 Nirodha Sutta (abridged):
Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go.

It is in this way that the recognition of cessation is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of cessation is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of cessation is developed and cultivated so that it leads to great good. It is in this way that the recognition of cessation is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of cessation is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of cessation is developed and cultivated so that it leads to dwelling in great comfort.

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Advice for Taiyaki
Soh
Also see:

+A and -A Emptiness (On the two experiential insights involved in Thusness Stage 6)


Last year, a forummer from the NewBuddhist forum (Albert Hong a.k.a. Taiyaki) penetrated within a year the realization of I AM to non dual and anatta. He is an avid reader of this blog.

Thusness wrote the following pointers for him:

"There are several points that maybe of help to Taiyaki:

1.  First there must be a deep conviction that arising does not need an essence. That view of subjective essence is simply a convenient view.

2.  First emptying of self/Self does not necessarily lead to illusion-like experience of reality. It does however allows experience to become vivid, luminous, direct and non-dual.

3.  First emptying may also lead a practitioner to be attached to an 'objective' world or turns physical. The 'dualistic' tendency will resurface after a period of few months so it is advisable to monitor one's progress for a few months.

4.  Second emptying of phenomena will turn experience illusion-like but take note of how emptying of phenomena is simply extending the same "emptiness view" of Self/self.

5. From these experiences and realizations, contemplate what is meant by "thing", what is meant by mere construct and imputation.

6.  "Mind and body drop" are simply dissolving of mind and body constructs. If one day the experience of anatta turns a practitioner to the attachment of an 'objective and actual' world, deconstruct "physical".

7.  There is a relationship between "mental constructs", energy, luminosity and weight. A practitioner will experience a release of energies, freedom, clarity and feel light and weightless deconstructing 'mental constructs'.

8. Also understand how the maha experience of interpenetration and non-obstruction is related to deconstructions of inherent view.

9. No body, no mind, no dependent origination, no nothing, no something, no birth, no death. Profoundly deconstructed and emptied! Just vivid shimmering appearances as Primordial Suchness in one whole seamless unobstructed-interpenetration."


---------

On another occasion, Thusness wrote (not to Taiyaki):

...Like after anatta, as I have said many times the sense of externality and physicality can still be very strong. My deconstruction process of "externality" and "physicality" is actually based few questions: 1. Why is mind which is "mental" is able to "interact" with something "physical"? 2. Why does consciousness need conditions for its arising? 3. What is interaction? All these questions help stabilized my experiences when I penetrated them in my own way.

Illusion like realization (arose) when I contemplated "hereness" and "nowness" until my mind was able to intuit the logic behind all these, then experience becomes stable. However one can enter by experience to have a taste of it...
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Tranquil Calm
Soh
Also see:

Mindfulness of Breathing: Anapanasati Sutta
Quietening the Inner Chatter
Dzogchen, Meditation and Jhana



The Buddha teaches:

These four types of individuals are to be found existing in the world. Which four?
There is the case of the individual who has attained internal tranquility of awareness, but not insight into phenomena through heightened discernment. There is... the individual who has attained insight into phenomena through heightened discernment, but not internal tranquility of awareness. There is... the individual who has attained neither internal tranquility of awareness nor insight into phenomena through heightened discernment. And there is... the individual who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment.

The individual who has attained internal tranquility of awareness, but not insight into phenomena through heightened discernment, should approach an individual who has attained insight into phenomena through heightened discernment... and ask him: 'How should fabrications be regarded? How should they be investigated? How should they be seen with insight?' The other will answer in line with what he has seen & experienced: 'Fabrications should be regarded in this way... investigated in this way... seen in this way with insight.' Then eventually he [the first] will become one who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment.

As for the individual who has attained insight into phenomena through heightened discernment, but not internal tranquility of awareness, he should approach an individual who has attained internal tranquility of awareness... and ask him, 'How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated?' The other will answer in line with what he has seen & experienced: 'The mind should be steadied in this way... made to settle down in this way... unified in this way... concentrated in this way.' Then eventually he [the first] will become one who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment.

As for the individual who has attained neither internal tranquility of awareness nor insight into phenomena through heightened discernment, he should approach an individual who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment... and ask him, 'How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated? How should fabrications be regarded? How should they be investigated? How should they be seen with insight?' The other will answer in line with what he has seen & experienced: 'The mind should be steadied in this way... made to settle down in this way... unified in this way... concentrated in this way. Fabrications should be regarded in this way... investigated in this way... seen in this way with insight.' Then eventually he [the first] will become one who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment.

As for the individual who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment, his duty is to make an effort in establishing ('tuning') those very same skillful qualities to a higher degree for the ending of the effluents*.

— AN 4.94

*Effluents: Mental effluent, pollutant, or fermentation. Four qualities — sensuality (sensual attachments/cravings and aversion), views (false views pertaining to self and other related extreme views), craving for becoming, and ignorance — that "flow out" of the mind and create the flood of the round of death and rebirth.
 

Vijja-bhagiya Sutta: A Share in Clear Knowing

"These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) & insight (vipassana).

"When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned.

"When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned.

"Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release."
...

Here's a related conversation between Thusness and I about five years ago:

Session Start: Saturday, August 26, 2006

Update: Sorry, conversation removed from blog by request of Thusness.

.............

From a 2011/2012 transcript from audio recording:


Jui asks: (? Question about samadhi)

John: actually what is more important is that background is completely gone. Then when the background is completely gone, you do not have a behind, only the sound. Then your experience becomes most direct, cannot be more direct. Then when you hear the basketball sound, bum bum bum.. only. You understand what I mean? Initially even if you have seen through, there will always be a tendency – you and the basketball. I ever went through a period where I thought that I will not have that problem anymore. After about three months later, it comes back. Then I wondered why does it come back after I have seen through? Then after that, the tendency (comes back?). for yours (me) it is quite clear, because lucid dream until one can control the three states, it is quite deep already. After the initial insight one needs 4-5 years to have that kind of calibre, you see? So some people are different. So it is sufficiently deep into the mind body tendency. For me, three months after (?) it has a dual sensation, then after still a period (?) after.

Jui: I always hear people say when you see one object you are like the object… but in my experience…

John: In your experience now, your self at the behind will be gone. But you are unable to reach completely mind to object (one pointedness). But your behind disappears. But to zhuan zhu yi ge (focus on one/one-pointedness?) you are unable to reach, that requires Samadhi state. That is, that behind is gone, but you are one pointed into one object, then with view you will experience maha experience, total exertion. He (me) is also the same, the behind is gone, no more self, only the sound but there is no self, there is just this, there is just that. That is because the insight has arisen but concentration (?) my way is different. Before insight of anatta I had decades of practicing meditation, then I AM, then meditation, then I AM. My practice is like that. (?) but for you guys, you see clearly first, the behind is gone and your experience becomes very clear and vivid and yet you are unable to concentrate. So you must understand that concentration is different. Peacefulness and releasing is (different), clear vivid awareness is also different. It requires different insights and practice. You still have to meditate, it is impossible that (?) you should be in this stage, you are very clear, the click click sound is felt to be very vivid, then one day you will have total exertion feeling, but you must practice releasing and concentration. When the mind is discursive and wandering, you need practice. your mindfulness/thought needs to be practiced. You need to have a stillness/Samadhi. (to me) Your stillness is still not enough. Your mind is still having thought after thought, you are unable to have stillness. But your insight is able to reach no self. You are still unable to reach stillness and releasing. It is not a matter of saying then you can reach it, it requires practice.

Me: best way is to practice vipasssana?

John: Vipassana … when it becomes non conceptual and non dual, it is even more difficult like for you, your insight is there, there is no self, yet when you sit you are unable to reach it. Because you need to focus. You need to focus your breath, (otherwise?) unable to reach it. For normal people they are able to reach it even easier. For you it is somewhat more difficult. So I always tell you, for example, for you and him the way of entering is by clear luminosity… feel as clear as possible. For example when you breathe, feel your breathe entirely. So you feel very very clear, just this breath you know. Then you feel the vividness. It is easier to enter this way.

Me: so you are advising Anapanasati?

John: yes of course, then you do many times. But when you do many times you are not counting. Don’t count. Just feel the entire sensation of the breath. You are just that sensation of your breath. Then you are so clear with your entire breath. That whole aircon that touches your nostrils, then going into your lungs. It is just this sensation. This is what we call breath. So you keep on doing. You are very aware of it. Actually it is not you are very aware of lah. This is what I call awareness and the whole thing is awareness, there is no somebody awaring. It is just breath. Then slowly you will have this (Samadhi?), you need to keep doing.


.............


p.s. interesting note from Loppon Namdrol:

"In the early period of Budddhism, there were two yānas, śamatha yāna and vipaśyāna yāna; beginners went to Śariputra to training in vipaśyāna for stream entry; then they would go train in śamatha with Maudgalyana for further progress.

Lance Cousins wrote a very interesting article about this."

(Samatha = tranquility meditation, Vipasyana = insight meditation, stream entry = first out of four stages of awakening culminating in liberation)
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Quietening the Inner Chatter
Soh
Also see: Who Am I? 


Taken from a great blog http://themindfulmoment.blogspot.com/

Quietening the Inner Chatter - Part 1

The inner chatter in our minds is something we are all familiar with.  While we may have good and sometimes bad experiences in our lives that may move us to ponder life's deeper meanings or to seek out answers it is this inner chatter, more-so out of it's insistent and consistent barrage on our minds, that we are finally driven to seek out someway to quieten it down.  It gets so unrelenting and so persistent that once we have decided that we have had enough of it and we want to quieten it down, there doesn't appear to be any way to stop it.  We can't even go to sleep because the mind just keeps going and going!!  It's like torture "Okay, I'm over this noise in my head now.  I think you should stop now.  Okay, stop.  No no, I mean stop .... now!  Shhh!  I really mean it.  Come on now, stop!!! STOP!!!"

We quickly realise as much as we want it to stop it just seems to keep going.  We try frantically to find ways to quieten the mind but none of it seems to make the slightest bit of difference. We'll typically at this point turn to all kinds of external means to find some peace and we'll drown it out with social activities, making ourselves busy, through entertainment media like TV, radio, music, x-box or even alcohol and drugs.  These only serves as a means of distracting us from the noise.  As soon as we remove the distraction the noise and inner chatter is back as loud as ever.  Actually over time doing these distraction techniques just make the inner chatter worse by perpetuating the cycle.  So how do we stop it?  Well really the secret is not to stop it, I'll explain more as we go.

If we are lucky, in our search for a solution, we may eventually stumble across meditation.  The common problem is people try it and think that meditation is about stopping the thoughts.  It's a very common misconception and unfortunately leads a lot of people to try it and then walk away thinking it didn't yield any results.  This is why I'm writing this article, to help bring some understanding to what is happening here. People often read a few blogs, a website or two, a book maybe or chat to someone about the basics of meditation and then sit down to try meditation only find it doesn't work.  Or so they think!

In talking to people about meditation I find lots of people have tried it. This is really heartening to see. You can see they too are seeking some peace and along the way have tried meditation as a means of finding this peace.  One of the main recurring themes I hear is that people say "Oh I tried meditation but it didn't work" or "I couldn't do it".  My immediate response is usually "This is like water saying, I just don't know how to be wet".  It's impossible for meditation not to work!!  It has to work because it is by it's very fabric the nature of all things, including ourselves, our minds and consciousness.  I'll explain this below as we go.

Momentum
It is important to take a step back and ask ourselves first "What has lead me to have this mind and all this inner chatter?" and to really evaluate what is going on.  It is through wanting, conceptualising, grasping, categorising, judging, pushing away, and thinking about everything we experience in life that our minds become busy.  In our day to day we have a thought arise about every thing little, every teeny tiny thing and what we think about it, how we feel about it, what it means to us and how we can get more of it or get away from it. Through this there is a perpetuating cycle of mind busyness which over times results in a momentum all of it's own. It's like a freight train that's been gathering more carriages along its journey.  The heavier it gets the harder it is to stop.  After a while it has so much momentum that even when the train driver sticks on the brakes the train will just keeping on skidding and take a long time to come to a stop!!!  Our minds are just like this.  We stick on the brakes expecting it to stop and, "Holy crap! It's still going!"

What is Meditation About?

So we have to be very clear, meditation is not about stopping thoughts.  We cannot approach meditation with another "want", but often this is exactly what we do.  "I want to do meditation to find some peace" or "I want to do meditation to be happy" or "I want to do meditation to stop this inner chatter in my mind".  Again however this is the same cycle we just stated above.  In doing so we've just approached meditation in the same way we've approached everything else in our lives, and in trying it like this we continue to perpetuate the cycle of inner chatter.  So of course we walk away thinking "Well that stinks, it doesn't work".  Meditation is not about getting what you want, meditation is about letting go.  As you do this thoughts stop by themselves!

Ajahn Chah's has a little book of quotes called No Ajahn Chah: Reflections in which he says:
Remember you don’t meditate to "get" anything, but to get "rid" of things. We do it not with desire but with letting go. If you "want" anything, you won’t find it.
By this he doesn't mean to get rid of something we don't want or we remove something that we want to get away from. He's not saying to get rid of the inner chatter or noise.

I'll explain exactly how that works in Part 2 and then in Part 3 what we can do to quieten the inner chatter, the common trap and how to apply this.  Check back tomorrow for Part 2.

Quietening the Inner Chatter - Part 2

Continuing on from yesterday's article Quietening the Inner Chatter - Part 1, we were saying that meditation is not about getting what we want but out letting go of what it is that is supporting the existence of the inner chatter. This is a very important point.

The Builder and the House

 There is good metaphor which will help explain this. Our minds are like little construction workers, always building building building. We build ideas and thoughts about everything, over time we construct this big house called "me". At some point we start to not like the house we are in so we think "Okay, I'm not enjoying this any more, I want out of this house!!". So we immediately get to work on building another house in hope that moving into it will somehow make us happier.  "I can't stand this house any more, I want a new house"  or we think "If I can just change this thing room here, add this modification on there, then I'll be happy". We mistakenly think happiness will be bought about by changing something external to us. So we get busy, thinking, building, analysing the past, thinking about our future, complaining about what we don't like about our current house, thinking about how we want life to be, trying to think our way out of our current situation and how we can get the house to be just like we want it to be.  Then we focus desperately on how we can get into the new house.  So eventually we think we've found the answer, we abandon the current house, move in and for a few days or weeks we think it's perfect.  Then looking around we realise we moved all our crap into this house too and it's full of the same junk we had in the last house!!  It just moved with us!  Then after a while we begin looking at the new house and start thinking "You know, this house really could do with ...." and it all starts again.

This clearly isn't the answer but interestingly we'll repeat this process in all areas of our life for many, many, many years in hope that it will eventually yield some results.  Holding onto hope keeps us stuck, we hold out hope that eventually it will work, in this way we stay stuck. We are like a car stuck in the mud, with our foot constantly on the accelerator spinning our wheels getting more and more bogged.

So when approaching meditation we do the same "I want to stop these thoughts that are driving me nuts", so we sit down but we can't get the thoughts to stop.  Why is this?  It's because life does not work like this.  Just look at the clouds, can more wind make the clouds go away?  No, its just makes more clouds.  This isn't a metaphor, I'm talking directly and literally about the very nature that drives the existence of things like wind and clouds and rain are the same forces that drive our minds and thoughts and pain. To break through the clouds the sun has to come out. Why is this? Let us go back to the house building metaphor for the answer.

The Laws behind Inner Chatter

Going back to our house building metaphor the answer isn't to move into another house, the answer is to deconstruct the current house we live in .... completely. We need to stop building and let the current house get old and collapse.  If we stop building and improving on a house what happens?  It slowly cracks, the wood rots, it gets weathered, things fall off and eventually it falls down. So, asking again, why is this?  This is very important and the heart of this entire article.  It is because the conditions that support the survival of the house are removed, so eventually it dies.  All things in life are exactly like this.

Clouds require a certain condition. Certain moisture content in the air and certain temperature creates the conditions for them to exist. When the sun comes out the conditions that supports the existence of the clouds passes and so too do the clouds. When a flower doesn't get enough water, or gets too much sun, or gets uprooted from the soil it too dies. It's conditions cease, so it ceases. If our body doesn't get food or water eventually it will die. Look around you, everything, absolutely everything you can see or experience or think are exactly like this and all exist due to the dependent conditions that support their existence. There is not a single thing in the universe that does not obey this law. Not one! I'm not asking you to believe me, investigate yourself, look around. Is there anything you can find that doesn't obey this law?

Your mind and thoughts are exactly the same.  They require a certain conditions to exist and certain conditions to keep them going.  The cycle of inner chatter requires certain conditions too.  Through repeating the same process we just perpetuate their existence and in fact make them stronger.  This is why when we approach meditation and want to stop the inner chatter it doesn't work. We don't realise, by approaching it in this way, that we are just running the same old patterns that creates and supports the very existence of the inner chatter. 

Slowing Down Takes Time

The other thing to consider, like the momentum of the heavy freight train, is that it is going to take time to stop. If you’re 20, 30, 40 or 50 years old, then you’ve been supporting and building a world of inner chatter over all those years. You can’t just sit down to try meditation and expect it to stop right away. Again, life just doesn’t work like this. For example, think of the flower again. If we stop watering a flower it doesn’t die straight away, it will take a week or two. All things are like this, they take time to cease.  We are the same with our inner chatter.

So typically we approach meditation with the same incorrect assumption we hold about life, that things will just stop instantly.  We want instant results and so we expect life to be the way we want it to be.  In doing this we ignore and don’t respect these laws that all things are bound by, and in doing so we create conditions that support the perpetuation of inner noise. The process is so obvious, so inherent in our nature, that we simply just don’t notice it. In reality you could say it is so obvious that in growing up with it since a baby we don’t notice the obviousness of it any more. However, all it requires is for us to look around and observe the way everything works.  You can see this truth right there in everything around you.So in Part 1 I explained how inner chatter is a problem and what the effects are like.  In Part 2 we talked how that problem functions and in Part 3 I’ll discuss what we can do to quieten the inner chatter, how that healing process works, a common trap to look our for and how to apply this.  Check back tomorrow for Part 3.

In Quietening the Inner Chatter - Part 1, we were saying that meditation is not about getting what we want but about letting go of what it is that is supporting the existence of the inner chatter. This is a very important point.

Continuing on from yesterday's article Quietening the Inner Chatter - Part 2, we were saying that the inner chatter is reliant on certain conditions that support it's existence and that it, like everything else, obeys natural laws that all things abide by.

So How Does Meditation Work?

This is why I said earlier that meditation has to work, because it inherently obeys and works on these same rules of nature that everything else works on.  When we sit and do meditation practice we focus the mind on an object, typically the breath.  In doing this we remove the conditions that support the perpetuation of inner chatter.  It's like the flower suddenly not getting water any more, over time it slowly dies.  Our inner chatter is the same.  Don't think thought that just because you've removed the conditions through meditation that the chatter will cease straight away.  If we stop drinking water it takes a few days before we really start to feel it, and a week or two before we die.  Our inner chatter is the same.  In sitting meditation we aren't stopping thought, we are removing certain conditions that support the existence of problems in our lives.  In doing this things naturally quieten down on their own and our life naturally feels more alive, more radiant and vibrant.  So it's a constant process of letting go whatever house or structure you have around you at that point in time and letting it naturally pass. Peace, happiness and silence therefore aren't things we acquire, this is why we can't go out and seek after them and acquire them, they are the natural properties of our existence when the noise of our lives quietens down.

So if you want peace of mind, don't focus on getting peace. If you want happiness, don't focus on getting happiness. You have to focus on meditating diligently and letting go of the house you've build up around you. As the house decays and dies and collapses peace and happiness is revealed.

One Step Further Down the Rabbit Hole

While the above focuses on how meditation breaks down the structure, as we meditate we start to notice something interesting.  The letting go happens all by itself.  If we try to let go, it doesn't seem to happen.  "Okay, let go now.  No no, I mean, I'm over this, you can let go!"  It doesn't work.Why is this? Letting go isn't something we do, it's something that occurs when there is mindful awareness.  As soon as there is awareness, letting go occurs because we start to see clearly the very nature of things.  In this awareness we see them for what they are, in doing so they freed from the condition that kept it perpetuating and that kept us bound to it.  Examine any regular life example you've had in which you later let go of what bothered you and you'll discover this was the process.  This is because awareness itself is condition-less, is empty and has no enduring substance. It is the true nature of existence. Going back to the above we said that in doing meditation we remove the conditions that supports the existence of the inner chatter. This is because awareness itself is condition-less and in meditating and being aware the things in our lives (like inner chatter) cease to have anything to interact with, that is, their conditions for existence are removed.

The awareness itself is like pulling the rug out from underneath everything.  So all we need to do to reveal peace and happiness is return as often as possible to this mindful awareness.  In doing that our life transforms all by itself.  Simply by placing awareness on anything it is eventually seen for what it truly is and it passes.  It quite remarkable really.  Another way to say this is, in seeing anything clearly it ceases to exist, it is let go, and to see things clearly you need to be aware.

The Common Fear

In reading this the common fear that immediately arises is "This sounds like I have to destroy or sacrifice who I am to find peace!", and fear arises in us. We unnaturally feel that in approaching meditation we lose that sense of who we are.  While the process does require us to learn to let go of the things in our lives that are unfruitful it doesn't mean we have to become zombies to find peace, and it also doesn't mean we have to be completely boring either.  We must remind ourselves it is actually the unfruitful things in our lives that creates our pains, it is these things that obscure our life and stop us from actually understanding who we are.  It is these conditions that support the unfruitful results in our lives that we seek to heal.  Admittedly doing meditation can be a tough process at times but through it we actually open ourselves up to a greater sense of who we are, who we are without a big smelly dung heap piled on top.  So we uncover a new "me". This next section contains a metaphor that explains why.

The Common Trap

Now typically after reading the above we'll go "Okay so if I do X then I'll get Y" and we'll race out and do  meditation with vigour in the hope that doing it will result in the peace of mind we seek.  Again, this is a problem because we are just approaching meditation with a mutated desire - "In doing this, I'll get that". The builder in us jumps out and wants to try and build another house.  It's the same problem that supports the conditions of inner chatter.  This is not good, not bad, it's just where you are at now.  It is better at least that you are doing meditation because as I've described above in simply returning to this awareness our lives change. Just be aware in yourself and know that eventually you are going to have to let go of this desire towards meditation, you'll have to let go of this attachment to meditation being a tool to bring about change. Keep meditating and keeping letting go, when the time is right you'll come to see it's time to let go.  It therefore requires you to acknowledge what the current structure you've built up that you call "me", and it requires the willingness to let go of it.  This takes courage and honesty.

At every stage in life what you are experiencing is supported by a set of conditions. Even this one right now!  Even this very consciousness and experience you are having as you read this.  Once you've let go of one set of conditions, another more subtle set becomes apparent through mindfulness.  It is therefore a constant process of letting go, of seeing more clearly. You must constantly remind yourself "This too shall pass" and sit and watch the next structure pass away.  As you do peace and happiness reveal themselves on their own, kind of like the sun revealing itself from behind the clouds.  It's not that the sun went away, it was just obscured by clouds.  Our lives are exactly like this.  Meditation in this way is about revealing the true nature of what we are and becoming the same as this very nature.

How to Apply This

While all the above helps understand how we create the inner chatter, what supports it and how to break it down, when it comes to our time on the meditation mat, how do we apply this? After all this dialogue this isn't going to be a long discourse because it's really quite simple. Go back to basics. When you sit meditation just focus on your breath and be aware, and keep returning over and over to being mindfully aware. That is all.

If you notice a desire for something then acknowledge it and know it has a supporting set of conditions to it's existence. Don't act out the desire, just simply notice it and return to the focus of the meditation. In doing this, without consciously knowing it at first, we remove the underlying conditions of the desire itself. Over time the desire passes. We say "time heals" but really it's the awareness that heals, time just ticks over as the problem itself dissipates because it's conditions for survival are removed.

If you are meditating and have inner chatter then notice the inner chatter and acknowledge that there is a supporting set of conditions to it's existence. Don't engage in the chatter no matter how convincing it seems, just simply notice it and return to the meditation. Again, in doing this we remove the underlying conditions of the chatter itself. Over time the chatter quietens down.

This same process applies from the first day we sit on the meditation mat through to the advance stages, and finally through to complete enlightenment. We aren't gaining anything, we are letting go of the conditions that support a false way of experiencing the world and we are ultimately returning to this very awareness that is condition-less.  The meditation technique itself therefore is incredibly simple - be aware, that is all -  however it is all the false structures we've build up and the chatter about this process of letting go that is our challenge. This is what makes up the path we travel through to eventual realisation and enlightenment.

I hope this article has helped to clarify why we have inner chatter and helped to bring some understanding to the process of quietening it down and how meditation helps.

If you have any comments or questions please feel free to add them below.
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