Liberating insight meditation

More than one facet of Insight development

Liberating insight meditation practice could be described as made up of a few different stages or facets. For the purposes of attempting to help illuminate this area of Dharma we will divide the practice into the following stages:

• Environment
  • Gross
  • Subtle
• Body
  • Gross
  • Subtle
• Mind
  • Gross
  • Subtle

In each stage, the experience generally begins with observation of more obvious or gross phenomena using one of the following liberating perspectives.

• Impermanence
• Unsatisfactoriness
• What cannot be me or mine
• Dependent co-arising, interdependence and conditionality

As phenomena are clearly experienced as being of the nature of the chosen liberating perspective, they are understood and let go of, and so as a result, they and similar phenomena fade from the forefront into the whole or totality of experience.

These stages do not generally play out in a linear fashion. Each must be experienced and understanding reached, often from many different perspectives. We do not try to progress through them, instead we aspire to open up and observe, experience and understand each of them deeply as the opportunities arise.

The gross portion of each stage of insight meditation practice could be described as the easily observed aspects of the chosen liberating perspective as we go through daily life. Weather changes, sounds come and go, aches and pains happen without wishing them to, moods are there one part of the day and later disappear. Observing and understanding the nature of these phenomena can be helpful for releasing craving and clinging in relation to them, but practice can be taken much deeper.

When the subtle portion of each stage of insight meditation practice is transitioned to, the phenomena being observed are no longer so much the focal point. Instead, what must be understood is the behavior of the mind in relation to all conditioned phenomena. Since labels and concepts are fabricated, at this stage both “wholesome” and “unwholesome” phenomena are equally problematic. Through continual experiencing, these universal aspects of the nature of conditioned phenomena are penetrated, seen through, and the associated mental movement in relation to them ceases, leaving stillness and understanding.

• All conditioned phenomena are seen to be transient and changing, unsatisfactory, they cannot be me, and occur due to dependent co-arising and conditionality.
• Craving is seen to be present within, and the cause of, the unsatisfactory nature of experience
• When craving drops away, the unsatisfactory nature of experience drops away
• The path to fully realizing and experiencing the release of craving and unsatisfactory-ness is understood and realized

Whatever is thoroughly understood to be temporary and changing, unsatisfactory, as what cannot be me, and to occur due to dependent co-arising, interdependence and conditionality no longer has the power to stir the mind. In wake of this, reactivity is replaced with understanding and discernment.

How to contemplate impermanence

Contemplation of impermanence is often introduced during longer periods of intensive practice or retreat. In the interest of providing a resource for others to learn about and undertake this kind of practice, instruction is given below. Please do keep in mind that the stable and quiet mind generally makes this type of practice more accessible. In some traditions this practice is undertaken after entering or practicing jhāna. Whether jhāna is employed or not, developing and sharpening tranquility and clear seeing are great aids, not only helping with the ability to practice in this way, but also amplifying the clarity and impact of what is realized.

This practice may become the primary practice after retreat “momentum” has set in as well. Longer, more effortless sits, reduced discomfort, heightened stability of mind, and days seeming to go by much quicker than when the retreat began are each potential indicators that this momentum may be present.

Below is one method for undertaking contemplation of impermanence:

• (Optional) Progressively relax the body from the top down, or enter and abide in jhāna to prepare body and mind.
  • Place the body in an alert, safe, and comfortable position where the need to move or readjust its position is minimized.
  • Surrender the body to the position, leaving it just as it is, letting it operate on its own, remaining unresponsive any impulses tied to volitional movement or adjustment.
  • Do the same with any mental phenomena, surrendering to stillness, observing what happens when there is no trying to “do” or respond to anything, regardless of what thoughts or mental states appear or fade.
  • As the experience grows more still, let any activity that appears play out without any interference, simply and silently observed.
• Shift the perspective to notice anything in the experience that is new or that changes moment-to-moment. Observe the behavior (the fact that change occurred) without getting caught up in the content of what changed. The content will still be known.
  • Body sensations such as discomfort, tingles, the 4 elements, blinking and breathing can all be skillful places to begin this process
• Observe any change again and again, expanding to include all aspects (gross and subtle) of experience. By not interfering it becomes more obvious that this change is happening outside of volitional action or control.
  • Other aspects of experience to observe can include:
    • Feeling tones, mental states, thoughts, labels, volition/will, and the experience of knowing the senses.
• Continue this practice diligently across all aspects of life. Observe how gross and subtle change occurs in the experience of environment, body and mind. A growing understanding of change and how pervasive it is will begin to grow and strengthen. As it develops the mind will naturally grasp less and less, and let go of things with more ease.
• As understanding deepens, craving and suffering weaken. During this type of practice, it is common for the realization of impermanence to release energy that can feed right back in to the further investigation into impermanence, creating a feedback loop of sorts that further fuels the process.
• As wisdom into the impermanent nature of conditioned phenomena builds, it can both passively prevent craving and grasping from arising, and actively “undo” craving and grasping that is present, like bright sunlight melting snow.

The recommended preliminaries for contemplating the other liberating perspectives follow the recommendations set above for contemplating impermanence.

How to contemplate the unsatisfactory nature of conditioned phenomena

• Shift the perspective to notice anything in the experience that is unsatisfactory or vexing. Observe the behavior (the fact that phenomena are inherently unsatisfactory or vexing) without getting caught up in the content. The content will still be known.
  • Body sensations such as discomfort, tingles, the 4 elements, and breathing can all be skillful places to begin this process
• Observe any unsatisfactoriness again and again, expanding to include all aspects (gross and subtle) of experience. By not interfering it becomes more obvious that this is happening outside of volitional action or control.
  • For instance, observing not only body sensations, but the minute sensations that make them up. Observing not only mental states and experiences, but the subtle phenomena that make them up as well.
• Continue this practice diligently across all aspects of life. Observe how gross and subtle vexation occurs in the experience of environment, body and mind. A growing understanding of unsatisfactoriness and how pervasive it is will begin to grow and strengthen. As it develops the mind will naturally grasp less and less, and let go of things with more ease.
• As understanding deepens, craving and suffering weaken. During this type of practice, it is common for the realization of unsatisfactoriness and vexation to release energy that can feed right back in to the further investigation into itself, creating a feedback loop of sorts that further fuels the process.
• As wisdom into the vexing nature of conditioned phenomena builds, it can both passively prevent craving and grasping from arising, and actively “undo” craving and grasping that is present.

How to contemplate what cannot be me or mine

• Shift the perspective to notice anything in the experience that cannot be me or mine. Observe the behavior (the fact that it has occurred without the wish for it to occur) without getting caught up in the content. The content will still be known.
  • Body sensations such as discomfort, tingles, the 4 elements, blinking and breathing can all be skillful places to begin this process
• Observe what cannot be me or mine again and again, expanding to include all aspects (gross and subtle) of experience. By not interfering it becomes more obvious that this is happening outside of volitional action or control.
  • For instance, observing not only body sensations, but the minute sensations that make them up. Observing not only mental states and experiences, but the subtle phenomena that make them up as well.
• Continue this practice diligently across all aspects of life. Observe how gross and subtle phenomena that cannot be me occur in the experience of environment, body and mind. A growing understanding of what cannot be me and how pervasive it is will begin to grow and strengthen. As it develops the mind will naturally grasp less and less, and let go of things with more ease.
• As understanding deepens, craving and suffering weaken. During this type of practice, it is common for the realization of what cannot be me to release energy that can feed right back in to the further investigation into itself, creating a feedback loop of sorts that further fuels the process.
• As wisdom into what cannot be me builds, it can both passively prevent craving and grasping from arising, and actively “undo” craving and grasping that is present.

How to contemplate dependent co-arising, interdependence and conditionality

• Shift the perspective to notice anything in the experience that is occurring or ceasing due something else. Observe the phenomena (the fact that it is occurring or ceasing due to related causes and conditions) without getting caught up in the content. The content will still be known.
• Body sensations such as discomfort, tingles, the 4 elements, blinking and breathing can all be skillful places to begin this process
• Observe interdependence and conditionality again and again, expanding to include all aspects (gross and subtle) of experience. By not interfering it becomes more obvious that this is happening outside of volitional action or control.
  • Other aspects of experience to observe can include:
    • Feeling tone, mental states, thoughts, labels, volition/will, and the experience of knowing the senses.
  • For instance, observing not only body sensations, but the phenomena that trigger them and make them up. Observing not only mental states and experiences, but the subtle phenomena that make them up as well.
• Continue this practice diligently across all aspects of life. Observe how interdependence and conditionality operate across the entire experience of environment, body and mind. A growing understanding of dependent co-arising and conditionality will begin to grow and strengthen. As it develops the mind will naturally grasp less and less, and let go of things with more ease.
• As understanding deepens, craving and suffering weaken. During this type of practice, it is common for the realization of interdependence and conditionality to release energy that can feed right back in to the further investigation into itself, creating a feedback loop of sorts that further fuels the process.
• As wisdom into interdependence and conditionality in relation to the nature of conditioned phenomena builds, it can both passively prevent craving and grasping from arising, and actively “undo” craving and grasping that is present.

Maps and the insight path

The suttas and some traditions refer to various maps or “paths of insight”. These are generally descriptions of how liberating insight practice works and some of the potential stages and pitfalls that often occur during these types of practices. A few will be given below as these can be valuable references for the diligent home-practicing aspirant or the aspirant on retreat.

Please keep in mind that these are best used as guides to supplement direct experience. Minds and karma differ, and the ways that practice plays out for different aspirants can vary quite a bit. Using the maps to project what should happen can not only dampen progress, it can even lead to projected “false-awakening” experiences that strengthen duality, the illusory sense of self and leave the meditator in a fabricated prison of sorts. To prevent this from occurring, aspire to honestly and curiously experience without further projection.

Transcendental dependent co-arising

• The suttas list many factors that can serve as favorable conditions for the next steps of transcendental dependent co-arising to manifest.
  • Confidence in the Buddha/Dhamma/Sangha, mental balance based on recollection of the Buddha/Dhamma/Sangha, suffering leading to faith, generosity, virtues, purity of conduct and non-remorse, recollection of Devas, sense restraint, learning and hearing Dhamma, teaching Dhamma, recitation of Dhamma, reflecting on Dhamma, hearing teachings and practicing accordingly, the strength of right view, discernment, abandoning the hindrances, skill in samadhi, mindfulness of breathing, mindfulness of body, mindfulness of death, mindfulness of peace, selflessness, etc.
• Starting with one of the factors listed above, the conditions are then present for the following to arise.
  • Joy develops.
  • Joy is then the supporting condition for development of rapture.
  • Rapture is then the supporting condition for development of tranquility.
  • Tranquility is then the supporting condition for development of happiness.
  • Happiness is then the supporting condition for samadhi.
  • Samadhi is then the supporting condition for development of knowledge and vision of things as they really are.
  • Knowledge and vision of things as they really are is then the supporting condition for development of liberating disenchantment.
  • Liberating disenchantment is then the supporting condition for development of liberating dispassion.
  • Liberating dispassion is then the supporting condition for development of release.
  • Release is then the supporting condition for knowledge of ending of the defilements.

Mindfulness while breathing in and out

• The path given in the suttas around practice with mindfulness while breathing in and out generally follow a 16-step progression. This progression could be thought of as progressively understanding and calming phenomena that in turn condition the next phenomena in the list. This progression also tends to move from gross to subtle and coarse to refined.
  • Coarse/long breathing
  • Fine/shorter breathing
  • Feeling the whole body of breath
  • Calming the body conditioner
  • Experiencing rapture
  • Experiencing happiness
  • Experiencing the mind conditioner
  • Calming the mind conditioner
  • Experiencing mind and mental states
  • Uplifting mind
  • Samadhi
  • Releasing mind
  • Observing phenomena using one of the liberating perspectives
  • Fading
  • Quenching
  • Tossing back what has wrongly considered to be I, me or mine

The path of insight

The path of insight is a map of sorts used by some insight meditation teachers, often in the Theravada tradition. This map describes the range of experiences that often occur during ongoing (and intensive) insight meditation practice.

It can be helpful for aspirants to know and recognize these experiences as simply a part of insight meditation practice so that they can continue on the path without becoming lost in reactivity in relation to these experiences. The path is often a loop or cycle that can play out again and again, especially for the experienced meditator.

Regardless of where on the path the experience falls, the correct action is most often to continue practicing as this will lead to moving on to another part of the cycle. Over time wisdom develops around all of these parts of human experience and a well rounded understanding can lead to well rounded liberation.

The cycle often includes:

• Figuring out how to practice, often with lots of ups and downs.
• Practice makes sense and seems to be working.
• Practice gains momentum and begins to feel more potent or powerful.
• Feelings and thoughts of confidence, aspirations, laying future plans.
• Building momentum, spiritual and psychedelic experiences.
• Strange body sensations and some disorientation.
• Feelings of wishing to fulfill sensual and sexual desires.
• Practice begins to feel like it is growing unstable and confusing.
• Aches, pains, headaches, and strange body sensations.
• Depression, loss of confidence, confusion, revulsion.
• Fragility
• Wishing to quit or go home, losing the desire to practice any more.
• Redemption, scraped clean, rawness, feeling like we have found our way into practice again.
• Purification, understanding, old ways falling away.
• Luminosity, equanimity.
• Samadhi, stability.
• Peak spiritual experiences.
• The lights come down, reflection and re-wiring.
• The cycle begins anew…