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Soon after I got back from retreat, I chatted with a friend of mine who has been a long time vipassana practitioner. After some 20 years of
practice he has more or less stopped believing that vipassana leads to enlightenment (well, not exactly but bear with me), and adopted
what I would call a much more non-dual approach. The difference between the two, according to my friend, is the difference between
what he was calling Enlightenment A and Enlightenment B.
Enlightenment B is the realization that comes from a progressive unfolding of more and more refined states of consciousness. Its often
associated with the rising of kundalini, and tends to happen in a stage-like fashion. Vipassana and the stages of enlightenment in the
Therevadin Buddhist tradition seem to be a good example of a path that leads to Enlightenment B.
Enlightenment A, on the other hand, can not be attained or acquired over time, because it is not time-bound. Its something which is true
right now, irreducible, and ever-present. This kind of Enlightenment seems to be expressed most clearly from teachers such as
Ramana Maharshi and Eckhart Tolle.
Now, whether or not this distinction is a helpful one, has in my opinion, yet to be seen. Enlightenment B, or gradual enlightenment, has
served to inspire my practice, keeping me going on retreats, etc. But it has also been the source of a great bit of frustration, striving, and
discontent. Enlightenment A, or the non-dual approach, when Ive considered it has relieved a great deal of pressure from the whole
spiritual path. If theres no where to get, then why stress so much? It tends to re-imbue the path with a sense of ease and relaxation. But
it also seems like I tend to remember this greater ease primarily when Ive been practicing quite a bit!!!
Part of the reason Im not entirely sure I can simply split them apart, as my friend has done, is that there are very few cases of people
who have realized Enlightenment A before pursuing Enlightenment B. A couple come to mind, whereas Im willing to bet there are many
who have pursued the gradual path, and that has suddenly turned into the sudden path (B pursued far enough becomes A). One could
argue that this is exactly what has happened with my friend. And Ive even gone so far as to ask him, You mean doing vipassana for 20
years has nothing to do with what you recognize now? His shocking answer is No. But is this shocking? I suppose if what is realized in
Enlightenment A is actually non-dual and not bounded by time then trying to come up with a logical (logic exists in time) and causal
(causality also happens in time) explanation may be, by definition, pointless.
Is there a relationship here? ((And dont give me the absolute and relative truth stuff, cause both of these paths are claiming absolute
knowledge, but claiming that the path or non-path to them differs.))
13 Comments
faraz says:
July 3, 2006 at 11:03 am
Umm, A very tricky question indeed. Although I would think that 20 years of vipassana meditation does have a role
http://www.vincenthorn.com/2006/07/03/the-a-bs-of-enlightenment/
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Vince says:
July 3, 2006 at 12:12 pm
Yeah, that seems to be one way that this paradox is explained. In the Mayahana tradition (especially in Tibet) its
that Buddha Nature is always present but, as youre saying, is obscured. Removing the obscurations then lets the
Buddha Nature shine through. This makes some sense to me, but still seems to create a seperation between the
obscurations and the Buddha Nature. Are they really seperate, or are the obscurations themselves Buddha
Nature?
ryan says:
July 3, 2006 at 1:25 pm
Tough to talk about indeed. One of the four samayas of Dzogchen is that obstacles are the wisdom of
enlightemment. The other is that there is nothing to do, and all the methods are just a way to become familiar with
Primordial Enlightement. So, as you said Vince, obscurations are no different than Buddha Nature according to
Dzogchen.
Ill admit its a bit hard to hold this view, in a practical sense:) But, the phrase become familiar with seems to be
more on target, althought that still implies something to be done.
Vince says:
July 3, 2006 at 6:34 pm
Yo Matt,
Thanks for posting! Glad to see there are some vipassana practitioners out there reading, and it looks like weve
been practicing for about the same amount of time Peer-review man, peer-review.
Hey, Id love to hear more about what you saw as the differences between a vipassana retreat and the Big Mind
retreat. Ive been interested in doing a Big Mind retreat, and have asked many people (who arent really familiar
with vipassana retreats) how the practices and how the retreats themselves are different. Any insight you have on
this matter would be greatly appreciated.
http://www.vincenthorn.com/2006/07/03/the-a-bs-of-enlightenment/
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faraz says:
July 4, 2006 at 12:14 am
well, vince . Actually the obscurations are also a part of the buddha nature.
but when seeing from the viewpoint of a seperate being , these are said to be obscurations.
Because till the time that there is a person ,who wants to achieve enlightenment .he sees himself as seperate and
he has to do some things, remove obscurations to reach there. But when he has reached , he finds that it was all
actually an illusion. that the person was not there at all .
So the obscurations are there only from the point of view of a seperate being, which is actually an illusion.
umm, this much is enough.
bye,
faraz
~C4Chaos says:
July 4, 2006 at 3:32 am
Part of the reason Im not entirely sure I can simply split them apart, as my friend has done, is that there are very
few cases of people who have realized Enlightenment A before pursuing Enlightenment B.
interesting. im all for not splitting them apart too. not to mention that there are probably enlightened people who
are out there who just doesnt talk about it in terms of buddhist, integral, spiritual, language.
very cool post.
ebuddha says:
July 5, 2006 at 6:23 pm
Its funny, these types of considerations. As you have often said, they are universal, not individual. I have a similar
type of contemplation in my journal from 10 years ago, as well as similar posts since. It is useful to see this type of
reflection here, as it tends to make clear my own thoughts on this topic.
For what it is worth, the distinction between say Arsha Vidya style Vedanta, and the Tibetan Buddhist view, is this
notion of obscuration.
http://www.vincenthorn.com/2006/07/03/the-a-bs-of-enlightenment/
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Vince says:
July 5, 2006 at 9:42 pm
Vince says:
July 6, 2006 at 6:49 am
Yo Matt,
Yeah, that is very helpful. That definitely gives me a better idea of some of the differences between Genpos style
of teaching and many of the insight meditation teachers here in the West.
Im assuming also, because you say you have to sit 2 hours a day that youve probably done Geonka style
vipassana. Is that right?
If so, I can say pretty confidently that his technique, style of teaching, and what Ive heard can sometimes be
rigidity arent as present in the vipassana technique that I practice (insight meditation). Although they are both
vipassana and both share certain characteristics (again this is assuming youre doing Goenka practice), they are
definitely different. Maybe I could write a post about that, because often when people read my blog, they have a
similar practice background and make certain assumptions about my practice that are simply incorrect.
As a side-note, I think KW has made some of these very same misunderstandings, as his wife Treya was involved
with Goenka vipassana, and so he was very familiar with that method, but probably less familiar with the style of
teaching that comes from Western teachers like Joseph Goldstein and Jack Kornfield.
Anyway, thanks again for the comparisons!
i just became aware of one of andrew smiths recent essays via pauls blog at zaadz, detailing much of the main
points of this discussion.
wanna check it out?
http://www.integralworld.net/index.html?smith25.html
from my initial survey, its not great but is fruitful to (re)consider.
Vince says:
July 17, 2006 at 12:18 pm
http://www.vincenthorn.com/2006/07/03/the-a-bs-of-enlightenment/
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