Category Archives: Meditation

Jhana and the Death of Self-Identity

May as well dive in, go for a swim....

May as well dive in, go for a swim….

Charisms, which are inevitable manifestations of spiritual awakening, are more than just pleasant sensations. We know them as expressions of jhana, samadhi, kundalini, chi, or any number of names pointing to mostly-pleasant “signs of absorption.” While they may arise as euphoric, blissful or overwhelmingly powerful waves of energy, we need to remember that these phenomena are not meant as a reward or prize for having meditated a certain number of hours, for praying fervently enough, or for being lucky.

From the moment these phenomena begin to arise, we are subject to a series of changes that flood into every area of our lives, and these changes continue for the rest of our time on Earth.

When “it” started happening for me – some time in 1994, during a cycle wherein I practised “trance work” (later known to me as “laying-down meditation”) upwards of ten hours a day – my first thought was, “Well, this certainly is interesting – I wonder how long it will last?”

Twenty years later, those initial inklings – a gentle vibration on the forehead between the eyes, a “halo” around my head, persistent vibrational sounds independent of my outer ears – have matured, expanded and integrated into my experience of life. They have become ever-present and stabilized – although there are times when a “spike” will throw everything into chaos and uncertainty, when I’m taken to levels of absorption I’ve never been to before, and I don’t know if I’ll ever come back to “normality” again.

What I did not know back then is that these charisms were not just giving me validation as a dedicated, practicing contemplative.

They were ripping me apart from the inside out.

* * *

There came a time, about eight years after the onset of these “signs of absorption,” when I gleefully committed myself to the life of a contemplative – a meditator, a prayer-warrior, a studier of Scripture. Such liberation! “I am a monk! This is IT! This is ME for the REST OF MY LIFE!” February 1, 2005 is when I made a formal announcement to this effect. A flash of spiritual lightning had hurled down from the heavens, struck me between the eyes, and given me absolute conviction that my “marching papers” had finally been delivered – my life would be one long meditation retreat, and the world would just have to get used to it.

Looking back, I see that this lightning-struck declaration of who I AM was a “gift” from the charisms, and that this gift signified that authentic, undeniable transformation had commenced.

What I did not understand at the time, however, was that this “gift” would not always lead to bliss, joy and ecstasy. Granted, bliss, joy and ecstasy are always present, but they do not define my total state – they only define my presence without reference to the context of my life.

In other words, while these twenty years of daily meditation and living with the charisms have saturated me in bliss, joy and ecstasy, there is still the matter of living life. Living life creates friction, in my experience – friction resulting from the expectations, demands and requirements of a world that does not value its contemplatives, wanting them to “get a job” and spend hours at work, buying things, paying bills and contributing to the economy, rather than sitting silent for hours at a time on a meditation cushion.

This friction has been wearing at my self-identity for two decades.

It has been challenging all the beliefs I’d previously taken for granted – about myself, about the world I inhabit, about the nature of existence itself.

The charisms, once they take hold, gradually whittle away at the contemplative – and, depending on how enlarged the contemplative’s ego was upon onset, and how much the contemplative kicks and screams as the process unfolds, the “fall from grace” can form one long, tortuous, humbling period of relinquishment.

If I could counsel a “newbie” contemplative who is just coming into the charisms, I would say that there is nothing more important than to discard one’s need for self-justification as quickly as possible. If we are habitually defensive when validation and respect are withdrawn from us, we need to go straight into that burning need for validation and we need to let it go, once and for all.

I know, because I have kicked and screamed, I have issued rationalization after rationalization, and I have retained a stance of self-justification out of sheer habit – all while maintaining a vigorous daily meditation practice. The whittling away deepens as time goes on, adding torque and pressure to the imperative to relinquish. Relinquishment WILL HAPPEN, one way or another – some of us take the easy way, some of us bang our heads on every rock in the road.

While it’s true that ALL of life constitutes a challenge to let go of our erroneous beliefs, I can say that the charisms represent a guarantee that we won’t be able to avoid the utter death and destruction of our self-identity. The charisms are here to smash all of that, no matter what it takes to get the job done. Until our habituated sense of self is broken beyond repair, we are just pushing against the tidal wave – and no human is strong enough to hold it back.

Better to dive into the wave and swim wherever it wants to take us.


Standing at the End of the Line


I thought I would share with you a testimonial that I just wrote for my friend, teacher and brother, Jeffrey S. Brooks — aka, Jhanananda.

The path of a contemplative is a lonely one.  The few of us who’ve ended up in Jeffrey’s orbit are either averse to spiritual authority in general, or have experienced ecstatic phenomena that are alien and/or threatening enough to mainstream religious/spiritual traditions that we’ve been marginalized, shunned or otherwise made to feel outcast from those traditions.  Perhaps a few of us have just stumbled onto Jeffrey’s advice through some unknown agency.

Being a preacher’s kid, I rebelled against spiritual authority at an early age, and was able to run away from the religion of my upbringing at the age of 19, in 1981/82.  I spent the next ten years or so living it up, hell-raising and workin’ for a living, doing drugs and swilling alcohol like there was no tomorrow.  Then, in 1991, I moved to Boulder, Colorado and fell headlong into an abundance of “alternative” spiritual expressions, learning Tarot and astrology, hypnotherapy, dreamwork and many other practices — including lucid dreaming and out-of-body exploration.  In 1993 I started to experiment with trance states, and by 1994 I was spending up to ten hours a day working with techniques to induce OOBs.  I did not know at that time that I was actually engaging in rigorous and skillful ecstatic meditation practice, so I was a little freaked out when, in 1995, my third eye started tingling and the “celestial choir” started singing in my inner ear.

At about that time, I started following the “satsang circuit,” which has a major stop in Boulder.  These are mainly followers of Papaji, who was a student of Ramana Maharshi — teachers like Gangaji.  I immersed in what I call “pseudo-advaita” teachings for several years, during which I became very good at speaking the lingo — to the point where people were seeking me out for clarification on the teaching.  I came very close to putting myself out there as a teacher at that time, and would probably have gone that route had I not run into a woman named El who knocked me off my high horse.  I was really hurt by her “attack” for about three days, but after licking my wounds, I ended up writing her a long thank-you letter, to which she responded, “There’s hope for you.”

Late in the 90’s, maybe in 2000, I was surfing various advaita Yahoo! groups, since I didn’t know where else to go.  The charisms had become VERY pronounced by that time, and I would say that I was already saturated in them, although I was only meditating once a day for between 30 and 60 minutes — feeling guilty for doing so, since all my teachers were telling me that meditation is just a distraction from “what is.”  While reading down the list of entries on one of those listserve groups, I noticed a post by Jeffrey that challenged the group’s premises, and at the end of his post, he left an invitation to come check out the GWV group.  Then, Jeffrey got banned from the group… a fact that appealed to the rebel in me, for sure… so I checked out his teachings.

Within a short period of time, I became active on the GWV forum and was working with Jeffrey through private emails to establish myself in a daily practice.  In 2003 (I think) we met at a Bhante Gunaratana 9-day retreat in Riverside, California, along with several other GWV members, including my future wife, Karen.

Suffice it to say, I find Jeffrey’s human-ness and lack of pretense to be refreshing and reassuring.  Once, when he came to Boulder to lead a 10-day retreat up in Gold Hill at one of my Buddhist friend’s kiva, I witnessed Jeffrey go off on a long diatribe and argument with my friend — it was about Bhante Gunaratana and the marginalization of Jeffrey in the Buddhist community — Bhante G. is my friend’s guru — and it was clear to me at that moment that Jeffrey will always be Jeffrey, that he is a bulldog through and through, and that as long as we are in human form, our human traits will continue to express according to things like karma, DNA, family heritage, childhood influences and so forth — but that our attachment to all of that is what eventually falls away.  So, I did not judge Jeffrey’s outburst as a sign of anti-enlightenment, and my affection for him in fact increased, because I see what he is up against in this world, which not only doesn’t understand the ecstatic basis for all religion and spiritual tradition, but actively represses it to the point of putting someone like Jeffrey out on the street.

As I’ve written elsewhere on this forum, I’ve been in a very dark and difficult place with my practice and with life for the past several years.  Jeffrey, who is my friend, teacher and brother, has been lurking in the background of my experience throughout this period.  I’ve retreated with him, Skyped with him, emailed with him, talked on the phone with him… but, mostly, I’ve just meditated, studied, and grinded it through each day, feeling his presence as a genuine support that allows me to keep going straight ahead.  Eroding the fetters is NOT for the feint of heart, let me tell you — it is death by a thousand knife slices, and I wouldn’t recommend it for anyone who is just dabbling in meditation as something “cool” and “peaceful” to do.  Jeffrey is here for SERIOUS MEDITATION PRACTITIONERS who literally have nowhere else to go — he is standing at the end of the line, folks, making himself available to those very few who walk through the narrowest of gates.  Years may pass without him encountering another jhana-hobo at the terminus where he resides — so, in the interim, he works on his scientific projects, he fulfills his correspondence responsibilities, he meditates, he flies out of the body each night, he writes poetry, he finds free food… and he lives in the moment as Jeffrey S. Brooks, even though he knows better than to buy into that particular illusion….

Dive Into the Scary Unknown

Great Unknown

From the moment I noticed that jhana/samadhi had re-arisen in me — some time in late 1995 — two competing realizations appeared:

Any ambitions for worldly success that I may have carried into the 90’s rapidly disappeared.

A simultaneous and overwhelming sense of peace and contentment accompanied me throughout each day.

An ongoing orientation process began.  I was somehow able to keep this job or that job, to show up on time, do some work, and keep from crashing cars or getting ticketed for erratic driving.

I could not account for the fact that, somehow, I had a roof over my head, clothes to wear, food to eat — the universe kept the flow going, despite my nearly total lack of participation.  To this day, I am amazed that I’ve not only been sustained in this body, but that I’ve been comfortable, healthy and — much of the time — happy.

Some time in the late 90’s, I cut back to half time at work.

My landlord — a successful and nearly-retired lawyer — called me into his office and said, “The only difference between me and you is, you’re content with your life. I’m not.”

I wore his words like a parka wrapped against the Chinook Winds of life.

On February 1, 2005 I posted a daily meditation and dhamma study schedule on the refrigerator door and proclaimed myself a jhana yogi.

The dharma of a yogi was for me — you can have the world, I’m finished with it.

I’ve walked through the Dark Night and emerged on the other side.


* * *

Well… okay, I may have been finished with the world… but the world was definitely not finished with me….

There was no resurrection of ambition.

I did not spit on the ground, shave my face and climb onto the corporate ladder.

I kept up my meditation practice.

I wrote.

I mentored.

I retreated.

I did “yogi” things every day, like a good Cub Scout striving to evolve into a Webalo.

As relinquishment settled in, however, and the future blotted out, an unaccounted series of afflictions, setbacks and difficulties crept into the cave of my life.

My mother died after a long period of suffering — cancer, radiation, chemo… rinse, repeat….

I turned 40.

“Being a writer” fell away.

I turned 45.

I quit the half-time job.

I lacked enthusiasm for “vocation.”

“There IS something wrong with me,” I thought.

“I suck.”

Finally, “I hate myself and the world would be better off without me.”

* * *

The world, in keeping this body/mind organism alive and kicking, insists that I “get it”:

To the extent that I judge and condemn myself, I will draw the exact mirror of judgment and condemnation back to me — so I need to look closely at my projections of guilt, rage and helplessness.

To the extent that I recognize what’s “out there” as just another “me,” and I regard what’s “out there” as worthy of absolute, unconditional love and forgiveness — to this extent, I can wake up from this strange and confusing dream.

Which brings us to the purpose of this message.

Come to find out, the work only begins at “tune in, drop out, turn on”.

There may be a honeymoon period, but sooner or later we’ll be confronted by our scary monsters.

We’re going to be tested.

We’re going to fail.

When we pick ourselves up from off the ground, we will quickly come up against the same, though slightly-altered test.

We’re going to fail even more miserably than before.

We’re going to bang our heads against interminable tests, usually without knowing they’re a test — we’ll be too busy screaming and tearing at our flesh.

The test will become the teacher.

* * *

For me, a point arrived at which I realized that I can’t do this alone.

I can’t get out of this hole.

I’m drowning in torpor.

* * *

It was there, in the torpor, that I finally knew I’d reached 51 % love — more than half — just enough to get unstuck.

At about 57%, I started to jog instead of walk.

At 62% I wrote a blog essay.

At 69% I created a mind map and wrote some letters.

At 72%, I’m getting that the only “control” I have is in choosing to love — and to make subsequent choices with this love in mind, as much as I can.

This is a Big Relief.


Because if all I have to do is remember how much I love and appreciate you, I can drop the rest of it and know that I’ll be more than compensated for performing this one simple task.

* * *

These days, I’m grokking that no one gets out of here alive, so we may as well go down now into Sheol to face the scary Unknown in as conscious and determined a way as possible.

Make it a swan dive from the Acapulco Cliffs.

The more we kick and scream, the harder we fall.

There’s no rushing it, but there’s also no holding it back.

As my Disc Golf teacher John tells me, “Stop trying so hard.”

Which is to say, keep it simple, get yourself out of the way.

Let something beautiful happen.

Jhana/Samadhi and Stilling the Mind

The four material absorption states (see this article for more information) signify varying levels of meditative absorption, known in the Pali as “jhana” and in Sanskrit as “samadhi.”

Depending on how long we’ve been meditating (and especially whether or not we’ve experienced a good meditation retreat or two) — and how long our meditation sessions last — we can expect to encounter one or all of the jhana states described by the Buddha and others. Giving rise to jhana/samadhi is one of those things that may take time and perseverance, so if we are interested in living the holy life of a dedicated contemplative, we will NOT give up if things don’t start popping right off the bat. It will happen.

The second jhana is, among other things, marked by a stilling of the mind. In practice, there is a letting-go of conscious effort in applying and sustaining attention with regard to the object of meditation (i.e., the breath). This letting go is accompanied by the arising of “bliss and joy born of tranquility,” which have begun to manifest in the first jhana (i.e., “bliss and joy born of withdrawal”).

As the “bliss and joy born of tranquility” intensify, the mind actually becomes distracted from the distractions of discursive thought.

In other words, as samadhi increases (which it inevitably does the longer we sit), it literally displaces the thoughts, images, feelings and other assorted “junk” that the mind wants to generate when not “being meditated.”

My message to those just beginning their meditation practice is to put in as much time on the cushion as you can, regardless of the hit-and-miss nature of relative “success” that comes along. Begin by focusing on the breath, but as things settle in — say, ten or fifteen minutes into your sit, knowing that this time will decrease as you become more adept — allow your awareness to acknowledge any pleasant sensation that may visit you. For most, these pleasant sensations are subtle and fleeting, as body discomfort and the racing contents of the mind tend to dominate the beginner’s efforts. This is okay — at some point, you will notice a pleasant sensation, and you’ll want to immediately shift your attention from the breath to this sensation.

The pleasant sensation will, once it’s drawn your awareness, begin to expand and deepen, often moving into different bodily places and/or levels of intensity. Allow this new object of meditation (“bliss and joy born of tranquility”) to guide you.

As the bliss and joy inevitably intensify, you will notice that your mind automatically begins to still.

If mind-activity reasserts itself, simply go back into the pleasant sensation(s), and notice that the mind regains its stillness that much quicker.

As your meditation sessions increase in length — especially over the magic one-hour mark — you’ll notice that the level of samadhi increases to such intensity that the mind no longer lapses back into aimless activity.

When this happens, you are at the point of transitioning into the third jhana… which is the topic for another article. Just know, however, that the transition between second and third jhana is symbolized by the Dark Night of the Soul.

What this means is, the intensifying levels of jhana/samadhi (meditative absorption) begin to dig, dig, dig into the deeper parts of your being, exposing those aspects of your life that have gone unexamined and are likely fueling negative manifestations in your daily life.

Many contemplatives are so frightened and/or otherwise turned-off by these experiences that they give up on meditation altogether, convinced that it has made life worse than ever.

The wisdom at this point, of course, is to continue forward — and, in fact, to increase your commitment to the contemplative life.

No turning back; march straight ahead, all systems go.

Trust in the Divine Energy to guide you aright, to transform and heal you at the deepest levels, and to (ultimately) sever the “fetters” that bind you to suffering in this world.

This is salvation, this is enlightenment.

Your Brain on Buddhism

There’s more and more information coming out about the positive effects of meditation on the human brain. Now, it seems, science is realizing that the early teachings of the Buddha anticipated knowledge only now being uncovered by neurology and neuroscience.

Neuroscience tells us the thing we take as our unified mind is an illusion, that our mind is not unified and can barely be said to “exist” at all. Our feeling of unity and control is a post-hoc confabulation and is easily fractured into separate parts. As revealed by scientific inquiry, what we call a mind (or a self, or a soul) is actually something that changes so much and is so uncertain that our pre-scientific language struggles to find meaning.

Buddhists say pretty much the same thing. They believe in an impermanent and illusory self made of shifting parts. They’ve even come up with language to address the problem between perception and belief. Their word for self is anatta, which is usually translated as ‘non self.’  One might try to refer to the self, but the word cleverly reminds one’s self that there is no such thing.

The Buddha, of course, arrived at this insight by immersing himself in ever-deepening states of meditative absorption, until he went so far “out there” (or “in there”) that the true nature of mind became obvious. What allowed Gautama to be recognized as a Buddha was the fact that he could develop this insight (to which he arrived upon an initial contemplation of suffering) into a complete “Net of Jewels” — the Buddhadhama, a beautifully interconnected set of instructions that, if followed earnestly and patiently, leads to the same Truth that he found under the Bodhi Tree.

In any case, it’s exciting to find that, yet again, modern science ends up parroting an understanding about the nature of reality that’s been commonly expressed by mystics down through the ages.

In His Own Country

A prophet is not without honour, but in his own country, and among his own kin, and in his own house. Mark 6:4

My friend and brother, Jeffrey S. Brooks (sometimes known as Jhanananda — that’s him above, doing what he loves most), also happens to be my meditation teacher.

I’ve been learning from him for about eight years now. We’ve done two nine-day retreats together, one in southern California and one in Gold Hill, Colorado. More importantly, he has patiently and attentively answered my questions over the years, drawing on his 40 years of daily practice to meet me wherever I’ve been.

Jeffrey is a controversial and sometimes polarizing figure, having long ago determined not to compromise the verifiable truth in his discoveries. This comes as a threat to some, and a turn-off to others — while a small and particular subset has discovered in Jeffrey someone who can truly be called “the real deal.”

I’ve participated on (and moderated) Jeffrey’s Jhana Support Group discussion board for many years now. He reeled me in from one of the many pseudo-Advaita boards out there, appealing to the fact that I’d been experiencing certain definable ecstatic phenomena over the years, and that none of the spiritual teachers I’d discussed them with would work with me around them. I was always told to put the ecstasies out of my mind, as they are a “distraction” and a “hindrance” to whatever goal they had in mind for me.

Jeffrey, on the other hand, had discovered that no less a personage than Gautama Buddha had actually taught his monks to not only give rise to, but rigorously and skillfully engage the ecstasies — known as “jhana” or “samadhi” in the original tongue. These teachings had only been available in English for a few decades, despite having been preserved in the liturgical language of Pali for about 2,500 years — and it was only during the past ten or fifteen years that the Sutta Pitaka had been packaged and distributed for the masses. Jeffrey had bothered to study these teachings (mostly the first three “baskets” of discourses, covering several thousand pages in English) in great and penetrating detail, such that he’d been able to “unpack” the instructions and apply them to direct experience as a contemplative.

As the Buddha’s actual teachings (contrary to the commentary-based system of practice that had evolved over the years, a non-ecstatic “dry” approach known in the West as “insight meditation” or “vipassana”) began to merge with Jeffrey’s contemplative perspective, he started to assert what he’d learned, discussing it openly in the meditation halls and sangha meetings of Tucson, Arizona. He would quote passages from the Discourses wherein the Buddha encouraged his disciples to work with the bliss, joy and ecstasy that emerged from their practice — despite the fact that most vipassana/insight instructors had been taught to repress, ignore and even demonize jhana/samadhi.

Jeffrey was told (in no uncertain terms and on many occasions) to stop talking about these things, as they were bringing “discord to the Sangha.” No one was able to argue with Jeffrey based on the evidence, which is right there for anyone to read and practice, so they resorted to character assassination and shunning. My friend, brother and teacher was systematically removed from the Arizona Buddhist community leadership positions he’d earned through the years. Eventually, he was forced to strike out on his own, bringing the Buddha’s actual instructions to those who not only hunger to learn, but whose personal contemplative experiences validate these teachings.

* * *

I’m aware that Jeffrey is sometimes regarded as indelicate or even arrogant. I understand that his way of communicating is often designed to provoke. There is something about Jeffrey that, for those who are attached to their own perspective and/or sense of authority, rubs them wrong.

The Jeffrey I know and love, however, is refreshingly self-honest and willing to listen, if only he is shown a modicum of respect for the time, work and attainment he’s accumulated. If he is shown disrespect… let’s just say that things may (or may not, depending on which way the wind blows) get “interesting.” In any case, one stands to gain a lot from associating with this walking encyclopedia of Buddhist knowledge and wisdom, regardless of the lens through which one views him.

The Jeffrey I know would literally do ANYTHING for the few of his students who have adopted a rigorous and skillful ecstatic contemplative practice — and he routinely goes out of his way to help total strangers who show just a little bit of interest in his teaching. Anyone who has read his journal entries over the years — which he posts online for anyone to read — knows what a loving person he is, having chosen to live a humble life on the verge of homelessness (his often-broken van forming the walls and ceiling of his monastery), giving of his time and energy to assist those who are less fortunate than him.

We in the spiritual milieu have a tendency to project a certain set of expectations onto our gurus and teachers. The honest among us will admit that these expectations are often met with grave disappointment, such as we find when this or that teacher is found to have transgressed sexual and/or authority boundaries that have devastated the lives of his or her followers.

Jeffrey made the decision long ago — and I know this from having talked deeply with him over the years — to wear his inner self on his outer sleeve. What you see is what you get with Jeffrey — no apologies, no holding back, no disseminating… but also no denial of his own shadow, which finds expression in his poetry, artwork and refreshingly open communication.

My attitude, having trodden the seeker’s path for 20 years now, is that I can feel deep appreciation over the lack of pretense when it comes to dealing with my meditation teacher. There is no beauty pageant here, no back-stabbing disciples climbing over dead bodies to get next to the Master. There is no intrigue at all, in fact. If you don’t call Jeffrey or write, that’s just fine — months or even years can slide by, and for him it is as though just a few days have passed, no problem either way. If, on the other hand, you find yourself in a particularly treacherous recess of the Dark Night, Jeffrey will spend hours and hours in communication, giving as much or little attentiveness as is needed — or he will set up a retreat with you in the wilderness areas of the American Southwest, availing himself fully to your spiritual unfoldment.

In this Internet Age, some personalities translate from analog to digital with more success than others. Other personalities are best shared in person, over the long haul, wherein the intimacy of teacher and student is allowed to transform concepts into attainments.

Jeffrey, with his YouTube talks and ongoing message board presence, is gradually making inroads into an American contemplative community that is thirsty for effective guidance. That we would all benefit more from spending time in person with this man is evident — although he would tell us that the most important thing is to meditate and study the Suttas, wherever we happen to be. I feel strongly that, in a just and spiritually-mature world, Jeffrey would be abbott of an Ecstatic Buddhism monastery and retreat center, where he and his teachings would be honored for their obvious truth and efficacy.

Unfortunately, we live in an unjust and spiritually-immature world, where teachers like Jeffrey are likely to be found in food lines or sleeping in busted vans.

* * *

Do I agree with every one of his conclusions?


Do I still experience resistance to the sometimes-shocking nature of Jeffrey’s assertions?


Do I feel sorry for those who would rather argue with (or otherwise denigrate) Jeffrey, rather than suspend their resistance long enough to fully understand where he’s coming from?


I have learned, however, that Jeffrey (and, by extension, anyone who finds a practice home in Ecstatic Buddhism) is not here to win over the masses. He is here for those who “get it,” and who arrive at a moment of absolute commitment to this practice for the rest of their lives.

So far, it’s a short list of contemplatives, and I feel badly that Jeffrey continues to encounter such fierce resistance.

On the other hand… what’s the hurry?

We are, after all, mostly interested in getting back to the cushion.

Everything else flows from that place.

Are “Bliss Bunnies” Jhana Addicts?

As my friend and meditation guide Jeffrey Brooks (Jhanananda) explains, the ecstatic states of meditation are to be pursued and embraced, not avoided as a source of “addiction” or “diversion.”

The Buddha, in fact, taught that self-arising bliss, joy and ecstasy are marks of “right” or “correct” meditation, symbols of the Middle Way between sensual pleasure and self-mortification.

Here is Jeffrey’s take on the subject of canonical support for the ecstasies:

Often it is heard that one should avoid the ecstasies of the absorption states, because one might become “addicted” or “side tracked.” And those who do not revere noble ones even say they are “bliss bunnies” for seeking the ecstasies. However, I do not seem to have become “addicted” to bliss and ecstasy. Every day I am just more happy, more content and fulfilled than I can ever recall being. If that is an addiction to being a “bliss bunny,” I’ll take it over an anxiety disorder, depression or dependence on stimulants and depressants.

The historic Buddha said, bliss and ecstasy “should be pursued … it should be developed … should be cultivated, and … should not be feared.”

Aranavibhanga Sutta, MN 139
3. “One should not pursue sensual pleasure…and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial. The Middle Way discovered by the Tathagata avoids both extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbana…

9. …”One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself”…”Here bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enter upon and resides in the first (absorption) jhana”… (through 4th jhana). “This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, and that it should not be feared.”

“So it was in reference to this that I said, ‘One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.”

13. Here, bhikkhus, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment, is a state without suffering (dukkha)… and it is the right way. Therefore this is a state without conflict.”
(Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995)

Jhanasamyutta, SN 34
“Therein, bhikkhus, the meditator who is skilled both in meditation regarding absorption (jhana) and in attainment regarding absorption (jhana) is the chief, the best the foremost, the highest, the most excellent of these four kinds of meditators.”
(Samyutta Nikaya tans. Bhikkhu Bodhi, Wisdom, 2000)

Jhanasamyutta, SN 9.53
“Bhikkhus, just as the River Ganges slants, slopes and inclines toward the East, so too a bhikkhu who develops and cultivates the four absorptions (jhanas) slants, slopes, and inclines toward nibbana.”
(Samyutta Nikaya tans. Bhikkhu Bodhi, Wisdom, 2000)

In conclusion it appears that the historic Buddha taught an 8 fold practice path, that included right or noble mindfulness (samma-sati). Based upon the Satipatthana Sutta, MN 10, we can conclude he called the cultivation of mindfulness (sati) “satipatthana” (DN 22), not “vipassana.” And, the conclusion, or successful execution, of satipatthana was specifically for giving rise to right or correct meditation (samma-samadhi) (DN 22.21); which he defined in terms of the four material, or rupa jhanas, (DN 22.21); which he called “Di.t.thadhammasukhavihaaraa;” which is often translated as a “pleasant abiding in the here and now” (MN 8); which he considered to be supramundane (Lokuttara) (NM 31.10-18).

May you become enlightened in this very lifetime.

If anyone tells you to avoid (as if!) the manifestations of ecstasy that naturally arise in your meditation practice, know that the Buddha went out of his way to teach an ecstatic form of practice. The above instances barely form the tip of the iceberg, in that we find many, many examples of jhana (meditative absorption) being taught in his Suttas.

Follow the ecstasies, and see where they lead.

This is the pleasurable path to perspectives from which we, in our mundane consciousness, are blinded.

Without these perspectives, says the Buddha himself, the Goal remains a vague conceptual dream.

Why not wake up from the dream?