Mastering the Core Teachings of Buddha - An Unusually Hardcore Dharma Book

Thus, the vipassana jhana model can really help people line up experiences across objects, traditions, and practitioners, as they get to the common ground of spiritual terrain in a more fundamental way than the ñanas may, as those with strong concentration abilities may dodge a lot of the emotional side effects that are emphasized by that map, and 224

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those using different objects may have such seemingly different pathways. However, now that you know the vipassana jhanas, if you practice well or ask good questions of those you speak with, you should have a much easier time of lining things up and making sense of things.

Another thing that can help is noticing that each jhana has its smaller aspects that can be classified in a manner different from the ñanas, and here I refer to what Bill labeled the sub-jhanas. As I mentioned on the section on the samatha jhanas, each jhana, vipassana or otherwise, has its sub-phases. Initially, the jhana is new, fresh, clear, but perhaps a bit unsteady as the mind gets used to it (first sub-jhana), then it really comes into its own (second sub-jhana), then the flaws and limits of the jhana are perceived (third sub-jhana), then there is some sort of balanced synthesis of these that at once allows the flaw and begins to incorporate the pull towards that which comes next (fourth sub-jhana).

In this way, it is possible to see models within models within models, and if you practice long and clearly enough with the models in mind you will run into this aspect of things. The warnings about the problems with the models go ten times or more for the sub-jhana models and deeper fractal theories of meditation terrain. They are a largely endless subject whose usefulness is debatable and whose perils are well known.

Consider yourself duly warned!

FRACTALS

Unfortunately, I somehow am not able to keep myself from

presenting just a few of the basics of fractal theory here, particularly as it relates to Bill’s model. There is also something exceedingly universal about the pattern that I am about to present, and resonances of it are found back as far as there is recorded human history, religion and art.

If you consider the first 360 degrees of a sine wave (like a rounded capital italic “N” that has been tilted just a bit to the right), you will notice that is starts at zero, goes up in a hill-like way, peaks, descends below where it started in a valley-like way, bottoms out, and then returns to the same level at which it began but yet farther along.

Were one walking on this curve, one would have to make effort to climb up the hill. One would then have a spectacular view and a great sense of accomplishment. One might then try to keep walking up to get more of this, but end up sliding down the other side of the hill, farther 225

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down in fact than where one began. And yet, this is still progress, and could even be somewhat thrilling and even effortless with the right attitude. Just when one gets to the very bottom, trapped in the darkest part of the pit, by finally coming to rest at the absolute bottom the upward motion begins to happen naturally, and one returns to where one was, ground zero, and yet farther on at the same time. A cycle is complete and yet begins again endlessly.

This easily correlates with the first four vipassana jhanas, as well as many other obvious cycles such as those of the sun and seasons, etc. For those trying to correlate the maps of the progress of insight with those of Tantra’s Five Buddha Families or those of any number of pagan and nature-based traditions, this should prove most helpful. The first vipassana jhana is climbing up the hill, eager beginnings, hard work, dawn, Spring, East, etc. The second vipassana jhana is the giddy high of accomplishment at the top of the hill, high noon, Summer, South, etc.

The third vipassana jhana is the exhilarating and yet scary fall far down the other side into a cool and shadowy valley, dusk and nightfall, Autumn, West, etc. The fourth vipassana jhana is coming to rest regardless of where one is and returning to one’s origin naturally, the cool of the dead of night and early morning, Winter and the promise of Springtime, the coming of a new year at the end of the old, a time of rest, completion and renewal, North. The correlations with the stages of insight are thus obvious. One may also correlate this with some of the models of awakening, particularly the Four Path Model and the Simple Model of awakening, both of which will be explained later.