Daniel Ingram - Mastering the Core Teachings of Buddha - An Unusually Hardcore Dharma Book
In another related exercise, I do the same sort of thing, sitting quietly in a quiet place with my eyes closed, but instead I concentrate on the sensations of the front and back of my head. With the knowledge that the illusion of a separate perceiver is partially supported by one impermanent sensation incorrectly seeming to perceive another impermanent sensation which it follows, such as the sensations in the back of the head incorrectly seeming to perceive the sensations of the 22
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front of the head which they follow, I try to be really clear about these sensations and when they are and aren’t there. I try to be clear if the sensations in the head are from the front or the back of the head in each instant, and then try to experience clearly the beginning and ending of each individual sensation.
This practice also requires a table tennis-like precision. Half an hour to an hour of this can be quite a workout until the mind speeds up and becomes more stable, but this sort of effort pays off. When I am engaged with this practice, there is little room to be lost in thought. I have also found this a very useful practice for developing concentration and debunking the illusion of continuity and the illusion of a separate self (more on that later).
In another exercise, which is quite common to many meditation traditions, I sit quietly in a quiet place, close my eyes, and concentrate on the breath. More than just concentrating on it, I know that the sensations that make up the concept “breath” are each impermanent, lasting only an instant. With this knowledge, I try to see how many individual times in each part of the breath I can perceive the sensations that make up the breath. During the in-breath I try to experience it as many times as possible, and try to be quite precise about exactly when the in-breath begins and ends.
More than this, I try to perceive exactly and precisely when each sensation of motion or physicality of the breath arises and passes. I then do the same for the out-breath, paying particular attention to the exact end of the out-breath and then the beginning of the new in-breath. I don’t worry about how I am breathing because it is not the quality of the breath which I am concerned with or even what the sensations are, but the ultimate nature of these sensations: their impermanence, their arising and passing away. When I am really engaged with bending the mind to this exercise, there is little room to be lost in thought. I have found this to be a very useful practice for developing concentration and penetrating the illusion of continuity.
In the last exercise, I take on the thoughts directly. I know that the sensations that make up thoughts can reveal the truth of the Three Characteristics to me, so I have no fear of them; instead I regard them as more glorious opportunities for insight. Again, sitting quietly in a 23
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quiet place with my eyes closed, I turn the mind to the thought stream.
However, rather than paying attention to the content like I usually do, I pay attention to the ultimate nature of the numerous sensations that make up thoughts: impermanence. I may even make the thoughts in my head more and more intense just to get a good look at them.
It is absolutely essential to try to figure out how you experience thoughts, otherwise you will simply flounder in content. What do thoughts feel like? Where to they occur? How big are they? What do they look like, smell like, taste like, sound like? How long do they last?
Where are their edges? Only take on this practice if you are willing to try to work on this level, the level that tries to figure out what thoughts actually are rather than what they mean or imply.
If my thoughts are somewhat auditory, I begin by trying to perceive each syllable of the current thought and then each syllable’s beginning and ending. If they are somewhat visual, I try to perceive every instant in which a mental image presents itself. If they seem somewhat physical, such as the memory of a movement or feeling, I try to perceive exactly how long each little sensation of this memory lasts. This sort of investigation can actually be fairly easy to do and yet is quite powerful.
Things can also get a bit odd quickly when doing this sort of practice, but I don’t worry about that. Sometimes thoughts can begin to sound like the auditory strobing section of the song “Crimson and Clover,”
where it sounds like they are standing at a spinning microphone.
Sometimes the images in our head can begin to flash and flicker.
Sometimes our very sense of attention can begin to strobe. This is the point! The sensations that imply a mind and mental processes are discontinuous, impermanent.
Again, this practice requires steadiness and determination, as well as precision. When I am really engaged with this, there is no time to be lost in the content of the thoughts, as I am trying too hard to be clear about the beginning and ending of each little flicker, squawk and pulse which makes up thought. This can be an especially fun practice when difficult thoughts are distracting me from a physical sensation. I can turn on them, break them down into meaningless little blips, little vibrations of suchness, and then they don’t have the power to cause me any trouble. They just scatter like confetti. They are seen as they are: small, 24
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quick and harmless. They have a message to convey, but then they are gone.
When I am done with this exercise, I return to physical objects and their arising and passing. However, I have found taking on the sensations that make up thoughts to be another very useful exercise for developing concentration and penetrating the illusion of continuity. It doesn’t matter if they are “good thoughts” or “bad thoughts,” as all mental sensations are also dripping with ultimate truth that is just waiting to be discovered, and thus I can proceed in my investigation with confidence regardless of what arises. Whether our illusions are penetrated using physical sensations or mental sensations is actually completely irrelevant.
Hopefully these exercises will give you some idea about how one might practice understanding impermanence. Impermanence is a true mark of ultimate reality, so just understanding this again and again can be sufficient to drum it into our thick heads, debunk the illusion of continuity, and once this is drummed into our thick heads we are free.
This can be a subtle business, so be patient and persevere. Remember all three trainings. Following flickering sensations and understanding the other two characteristics of suffering and no-self that they manifest can be a powerful and direct cause for deep insights and awakenings.
For five years of my practice I was basically a One Technique Freak, and that technique was noticing how sensations flicker. I would do it as often as I could, i.e. basically whenever I didn’t have to be doing something that required concentration on the specifics of my life. I would be riding an elevator, just trying to see when I could feel each foot, or lying down to sleep and noticing how many times I could experience the sensations of my breath in each second. I also tried to notice this aspect of things for every single sensation that occurred during my formal practice. I used lots of objects, usually those that were presenting strongly at that time, and would use some variations on the above techniques as well as some others that I will mention shortly to keep me from getting stuck, but the aspect of my world that I tried to notice, things flickering, was always the same. I found that by making this sort of commitment to understanding one of the most basic 25
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assumptions of insight practices I was able to make fast progress and gain the ultimate insights I was looking for.
SUFFERING
The next characteristic is suff ering or un satisfactori nes s.
Sounds grim or pessimistic at first, and perhaps deservedly so in one sense, but it is also a powerful statement that our moment-to-moment experience will not permanently satisfy ever. It will never happen. Why?
Because everything is impermanent, that's one reason why! I just said that nothing lasts, meaning that you can actually experience everything that you normally think of as a solid world arising and passing instant to instant. So what could last for even the blink of an eye to satisfy?
Nothing!
The point is not to be a radical, pessimistic, nihilistic cynic. The point is that it is not a thing that will help, but an understanding of something in the relationship to things. There is no thought, mind state or whatever which will do it. This is not to say that conventional day-today wisdom, such as taking care of ourselves and others, isn't also quite important: it very much is. Remember that awakening is not a thing or a mind state or a thought, it is an understanding of perspective without some separate thing that perceives.
There is a great relieving honesty in the truth of suffering. It can be very validating of the actual experience of our life and also give us the strength to look into the aspects of life that we typically try to ignore and run from. Even some deep and useful insights can be distinctly unpleasant, contrary to popular belief!
There is more to this truth, and it relates to the third characteristic, no-self. We are caught up in this bizarre habit of assuming that there is an “I.” Yet the definition of this seemingly permanent thing has to keep constantly changing to keep up the illusion in an impermanent world.
This takes up a lot of mental time and is continually frustrating to the mind, as it takes so much constant work and effort. This process is called ignorance, i.e. the illusion of an “I” and thus that everything else is “not I.”
This is the illusion of duality, and the illusion of duality is inherently painful. There is just something disconcerting about the way the mind must hold itself and the information it must work to ignore in order to 26
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maintain the sense that there is a permanent and continuous self.
Maintaining it is painful and its consequences for reactive mind states are also painful. It is a subtle, chronic pain, like a vague nausea. It is a distortion of perspective that we have grown so used to that we hardly notice it most of the time. The suffering caused by continually trying to prop up the illusion of duality is fundamental suffering. This definition of suffering is the one that is most useful for insight practices.
To actually feel moment to moment this quality of reality can be hard to do, not because suffering is so hard to find (it has actually been said to be the easiest of the three to tune into), but because it takes a certain amount of bravery. Yet, it is so well worth it. If we finally wake up to this quality of suffering we will effortlessly let it go, drop it like a hot coal that we have finally realized we were holding. It really works like that, and letting go in this way means being free.
Investigate your experience and see if you can be open to that fundamental, non-story based aspect of your bare experience that is somehow unsettling, unpleasant, or unsatisfactory. It can be found to some degree in every instant regardless of whether it is pleasant, unpleasant or neutral. Once you have some mental stability, you can even look into the bare experience of the sensations that make up the stories that spin in your mind and see how unsatisfactory and unsettling it is to try to pretend they are a self or the property of some imagined self. If we continue to habituate ourselves to this understanding moment to moment we may get it into our thick heads and finally awaken.
My favorite exercise for examining suffering is to sit in a quite place with my eyes closed and examine the physical sensations that make up any sort of desire, be it desire to get something, get away from something or just tune out and go to sleep. At a rate of one to ten times per second, I try to experience exactly how I know that I wish to do something other than simply face my current experience as it is.
Moment to moment, I try to find those little uncomfortable urges and tensions that try to prod my mind into fantasizing about past or future or stopping my meditation entirely.
For that meditation period, they are my prey and nourishment, opportunities to understand something extraordinary about reality, and so I do my very best to let none of them arise and pass without the basic 27
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sense of dissatisfaction in them being clearly perceived as it is. I turn on sensations of the desire to get results, turn on the pains and unsettling sensations that make my mind contract, turn on the boredom that is usually aversion to suffering in disguise, turn on the sensations of restlessness that try to get me to stop meditating. Anything with fear or judgment in it is my bread and butter for that meditation period. Any sensation that smacks of grandiosity or self-loathing is welcomed as a source of wisdom.
A half hour to an hour of this sort of consistent investigation of suffering is also quite a workout, particularly as we spend most of our lives doing anything but looking to these sorts of sensations to gain insight from them. However, I have found that this sort of investigation pays off in ways I could never have imagined.
Looking into unsatisfactoriness may not sound as concrete as the thing about vibrations, but I assure you it is. Even the most pleasant sensations have a tinge of unsatisfactoriness to them, so look for it at the level of bare experience. Pain is a gold mine for this. I am absolutely not advocating cultivating pain, as there is already enough there. Just knowing in each precise instant how you actually know that pain is unsatisfactory can be profound practice. Don't settle for just the knee jerk answer that “of course pain is unsatisfactory.” Know exactly how you know this in each moment, but don't get lost in stories about it. This is bare reality, ultimate reality we're talking about. Just be with it, engage with it, and know it as it is at a very simple level.
NO-SELF
The last and perhaps most misunderstood of the Three
Characteristics is no- self , also rendered as egol ess nes s or emptine ss . Emptiness, for all its mysterious sounding connotations, just means that reality is empty of a permanent, separate self. The emphasis here absolutely must be on the words “permanent” and
“separate.” It doesn't mean that reality is not there, or that all of this is illusion! Solidity is an illusion, permanence is an illusion, that the watcher is a separate thing is an illusion, but all of this isn't an illusion.
Sure, all experience is utterly transient and ephemeral, but that is not quite the same as everything being an illusion. There is a habit of reading just a bit too much into things and coming out with the false 28
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conclusion that all of this means that there is some separate, permanent us. Reality is actually fine just as it is and always has been, but there is a deeper understanding of it that is called for.
Let's talk a little bit about this concept and how the illusion of a self is created in the first place before we talk about how to use this powerful and profound concept of no-self in simple ways in practice. Some theory really can be useful to the practice, as all of it can be understood directly once one has some stability of mind and a bit of insight into what is mind and what is body, and when each is and isn't there.
