Enlightenment

I.Introduction
Enlightenment,Awakening,Realization,Liberationtheseareallwordsthatareusedtodesignatewhat
isperceivedbymanytobetheultimatehumanachievement;thepinnacleofspiritualdevelopment;the
supremeaccomplishment.Anyconceptthatcomeswithsomuchdesiregeneratingpotentialandso
muchegorelatedbaggageisobviouslyboundtobeproblematicinverymanyways.Howironicthatit
shouldonlybeachievablethroughabandoningdesireandtranscendingtheegoicSelf!

AGeneralViewofEnlightenment
ThefollowingexcerptsfromtheIntroductiontoMystics,Masters,Saints,andSages:Storiesof
Enlightenment,byRobertUllmanandJudythReichenbergUllmanprovideageneralcrosscultural
descriptionofenlightenment.
WhatIsEnlightenment?
ToEnlightenmeans,literally,toprovideknowledgeorspiritualinsight,toilluminatewhatwas
previouslydarkorobscured.Thosewhodescribeenlightenmentexperiencesrecountashiftout
oftheirordinaryframesofreference.Theirworldviewsbecomeremarkablydifferentfromwhat
theyhadbeenbeforetheexperience.Manyindividualsreportneveragainbeingthesameand
theirsenseofindividualityandseparatenessevaporated,oftenpermanently.Thisalteration
leavestheseenlightenedbeingsinastateoffreedom.Theyarestillthemselves,yettheyarenot.
Theycontinuetoliveouttheirlivesintheirphysicalbodies,yettheiridentificationisnolonger
confinedtothebodyorthemind.Forsome,eventheworlditselfasanythingmorethanan
illusiondisappears.Thosewhoattainenlightenmentbecomeliberated,releasedfromthe
attachmenttosufferingandlimitationofanykind.Theyareabsolutelyfree,andextraordinarily
awakened.
Whatisanenlightenedpersonlike?
Thereissomethingpalpablydifferentaboutsomeonewhohasundergoneanexperiencethat
leadstoenlightenmentThereisaprofoundrealizationoflivingfullyinthepresentmoment:a
deepsenseofrelaxationthatarisesfromanunderstandingthatthereisnowhereelsetogoand
nothingelsetodo.Amagnanimityandspaciousnessisobservedascomparedtothefinite,
limitednatureoftheindividualself,andacompletesenseofapparentindifferenceor
nonattachmenttotheworldorsocialnormsmayalsobepresent.Enlightenedbeingsoften
exudeasweetnessthatdrawsotherstothemlikebearstohoney,orcontrarily,somemay
displayacrusty,obnoxious,orobsceneisolationismthatdrivesawayallbutthemostpersistent
andworthyaspirants.Thoughmanyenlightenedbeingsseekseclusionandremainunknown,
othersattractthousandsofseekerswhocometothemforblessingsandteachings

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Whatwearecallingenlightenmenthasitscounterpartinthehighestaspirationsandattainmentsofthe
mysticalcomponentofeveryreligioustradition.Eachoffersitsownuniquepathtoenlightenment,and
whiletheorthodoxyinsiststhatitcanonlybeattainedbyseriousanddiligentpracticeaccordingtoone
particularmethod,thereisnoshortageofaccountssuggestingthatitcanhappentoanyoneatanytime.
Thisultimategoalgoesbydifferentnamesandisdescribedbyquitedifferentlanguageandconcepts
withinthesedifferentspiritualtraditions,butinspiteoftheseapparentcontradictions,therearealso
remarkablesimilarities.Herearesomeofthequalitiestheyshare(alsofromUllmanandReichenberg
Ullman):
INTERCONNECTEDNESSANDEGOTRANSCENDENCE.Afundamentalshiftinconsciousnessfrom
theindividualtothewholeappearstotypifytheenlightenmentexperience.Thisshiftmaybe
describedasthedissolutionofself,amergingofthewaveintheocean,unionwiththeinfinite,
abdicationofthepersonalsenseofdoership,orthelossofseparateidentity.Thereremainsno
identificationwiththeindividualegoorisolated,differentiatedself.Theindividual,ego,and
personalityallcontinuetoexist,buttheidentificationwiththemiseliminated.
TIMELESSNESSANDSPACIOUSNESS.Nothingorconceptremainsfixedintimeandspace.
Enlightenmentsetsintoplayamomenttomomentexistence.InthewordsoftheBuddha,the
onlythingthatisconstantischange.Thereisarealizationofthepresentmomentasallthereis
andasenseoffluiditythatpervadesalllife.
ACCEPTANCE.Thisisarelaxationorsurrender,arevelationorinsightthatallistranspiring
accordingtoaplanorrandomnessthatsurpassestheindividualwill.Struggleendsandgivesway
toacceptanceofarealityfreeofbondagefromandattachmenttopersonaldesires,thoughts,
andfeelings.
BEYONDPLEASUREANDPAIN.Thosewhohaveexperiencedenlightenmentdescriberapture,
ecstasy,love,orsimplyacontentmentthattranscendssuffering.Inthemidstoftransformation,
however,fear,confusion,disorientation,pain,torment,andevenmadnessarenotuncommon,
sometimeslastingoverextendedperiodsoftime.Thishasbeendescribedbysome,suchasSaint
JohnoftheCross,asthedarknightofthesoul.Diseaseandpaininevitablyariseandmany
enlightenedones,suchasRamanaMaharshiandRamakrishna,havediedofcancer.Suffering
existsbutthepersonalidentificationwithitdoesnot.
CLARITY.Theenlightenedmindisspontaneous,immediate,andflexible.Thinkingisclearand
unencumberedbyextraneousandlimitingthoughtsandemotions.Thoughtsarepurposeful,
directandinthemoment,freeofextraneousmindchatter.
SHATTERINGOFPRECONCEIVEDNOTIONS.Rigidity,expectations,preconceivedideasand
personaegivewaytoavasterrealityandeventoaprofoundrealizationofemptiness,vastness,
ornothingness.

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ASpecificallyBuddhistViewofEnlightenment
TheBuddhadefinedEnlightenmentastheendofsuffering.
IntheSuttaswefindtheBuddharepeatedlysayingthatwhatheteachesissufferingandtheendof
suffering,andsothisiswherewemuststartinoursearchforunderstandingwhattheBuddhameantby
AwakeningorEnlightenment.TheSuttasalsostateunequivocallythattheendofsuffering,ifitistobe
anythingotherthantemporary,mustbeaccomplishedthroughthecompleteandfinalcessationof
craving,whichisspecificallydefinedasdesireandaversionwithregardtothesixtypesofsenseobjects;
desireforexistence;anddesirefornonexistence.Craving,inturn,isfoundedonignorance,andthe
ignorancereferredtoisignoranceoftheimpermanentanddependentnatureofallphenomena,andthe
natureofAtta,thepersonalSelforsoul.Thereforewecanexpectanenlightenedpersontobe:
1. Freefromsufferingandfilledwithahappinessthatisentirelyunaffectedbycircumstances
2. Freefromthecompulsionsofdesireandaversionthatcausesuffering.
3. Freefromignoranceandattachmenttotheideaofphenomenaasrelativelyenduringand
independentlyexistent;anddeeplyawarethatattachmenttophenomenainevitablyleadsto
dissatisfactionandsuffering.
4. FreefromignoranceandattachmenttothepersonalSelfasanindependent,selfexistententity,
whetherpermanentlyabidingorsubjecttoannihilation;anddeeplyawarethatattachmentto
Selfinevitablyleadstodissatisfactionandsuffering.
Inaddition,aBuddhawouldhave:
5. Anunlimitedcompassionforothersthatimbuestheirearthlyexistencewithanunassailable
meaningandpurpose.
6. WisdombornofaprofoundInsightintothetruenatureofreality,wisdomthathascompletely
dispelledallignorance.

ContrastEnlightenmentwiththeDominantValuesintheWorldatLarge
Happinessisordinarilyattributedtosuccessinsatisfyingonesdesiresandaversions.Sufferingis
routinelyacceptedasbeingduethefailuretodoso.
Desireisacceptedasthenormandisencouragedincountlessways,suchasthroughadvertisingand
popularentertainment.Wealthandexcessarewidelyadmiredandenvied.Aversion,includinghatred
andintolerance,isacceptedasthenorm.Expressionsofaversionandresentment,takingsatisfactionin
themisfortuneofothers,criticismandblame,andtheplanningofvengefulactions,bothsubtleand
overt,formthebasisformuchofordinarysocialintercourse.Hatredandintoleranceareactively
promotedbymanypoliticalandculturalinstitutions.
Sufferingisroutinelyattributedtoexternalfactorsratherthantotheexperienceofbeingaseparate
self.Somedegreeofselfishness,oflookingafterme,myself,andmineaboveallelse,isuniversally
laudedandendorsed.ThisisespeciallyobviousinthedefiantindividualismoftheUS,butappliesevenin
AsiancultureslikeChinaandJapanthatemphasizesubservienceoftheindividualtothecollectivegood.
Whileexcessiveselfishnessisunacceptable,theboundariesbetweenhealthyselfishnessandbad
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selfishnessvaryenormously,andarenowhereclearlydefinedexceptasimposedbylaw.Ineffect,
societydeemsanyact,nomatterhowselfish,tobeacceptableifitisnotexpresslyprohibitedbylaw.

SomePopularNotionsaboutEnlightenmentandSomePersonalObservations.
Idontknowwhotoproperlyattributethisto,butoneofmyalltimefavoritequotationsis:Thereisno
suchthingasanEnlightenedpersononlyEnlightenedbehavior.Thisspeaksverydirectlytothefact
thatAwakeningisknownbytheresultsitproduces,byitseffectsonbehavior.Andwhenweencounter
anenlightenedpsychophysicalentityintheworld,itispreciselytheirtranscendenceofpersonhoodthat
constitutestheirAwakening.Thereisnosuchthing,therefore,asanEnlightenedpersonatleastinthe
senseweusuallymeanwhenwesayperson.Notonlyispersonhoodtranscended,butattachmentto
theworldandtoworldlythingsisalsoabandoned.ThatanAwakeninghasoccurredismanifested
throughadifferenceintheactionsandreactions,bodilyandverbal,andtheattitudes,intentionsand
motivationsthatareobservabletoothers,allofwhichreflectthistranscendenceandabandoning.One
Enlightenedbeingobservinganotherseesnotaperson,butonlyaseriesofactions.Thedifference
betweentheactionsofanAwakenedbeingandanunawakenedbeingisthattheactionsofthelatter
ariseoutofignoranceandcravingwhiletheactionsoftheformerariseoutofwisdomthatisfreeof
craving.Objectivelyobserved,anAwakenedbeingcanbeexpected,dependingupontheirrelativestage
ofAwakening,todemonstratethesixcriterianumberedabove.
Peopleoftenexpectenlightenedbeingstoliveuptotheirownidealsandexpectationsof
enlightenment:Tobebeautiful,graceful,pleasing,healthy,intelligent,neat,radiant,charismatic,loving,
tohavepsychicpowers,etc,etc.Somewillexpecttheenlightenedbeingtohavenopersonality,noego,
toneverspeakinthefirstperson,andtoexperiencenoemotionotherthanlove.Infallibilityand
omniscience,amongstotherpsychicpowerslikereadingmindsandknowingthefuture,arepopular
expectations.Mostwillassumetheenlightenedbeingsarefreefromneuroses,phobias,andobsessions.
Allsuchexpectationsaredoomed.AsWilliamHamiltonsaid,IhaventmetanArahantwhowasnta
uniquecaricatureofthepersonalityhewasbeforeenlightenment.AndasSayadawUPanditaonce
said,Becauseofhabitpatterns,itispossibleforanArahanttobeobnoxious.Howeverthedifference
withArahantsisthat,ifitispointedouttothemthattheyareobnoxious,theyarecapableofreflecting
onsituationsandchangingtheirbehavior.
Ihavenoticedthatallmyfavoritechildhoodheroeswerealwaysofthehighestmoralcharacter.Honest
toafault,theyselflesslydedicatedthemselvestohelpingothers,tofightingevilinallofitsforms,and
wereofteninvolvedinsavingtheworld.Sure,theyhadproblems,buttheyneversufferedpersonally
thewayIdid.Ofcourse,theyallhadspecialpowersandknowledge,andthathelpedalot.That,
combinedwiththeirbeingsonobleandvirtuous,meanttheydidnthavetoomuchinthewayofself
esteemproblems.Interestinglyenough,theyallhadsecretidentities.
AlthoughallofmychildhoodcomicbookheroesDr.Strange,Superman,Batman,Spiderman,etc,had
similarqualities,someweremuchmoreworldlythanothers,andIdefinitelypreferredtheotherworldly
sorcerertypeslikeDrStrangeandMerlin.Merlinisanarchetypeforsorcerersandwizards,the
possessorsofarcaneknowledge,secretpowers,andtranscendentalwisdom.DrStrangewasalways
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savingtheworldfromevilforcesthroughhismagicalpowers.Hecouldreadminds,seeandhearevents
inotherplaces,dematerializeandrematerialize,justlikewithStarTrektransportersbutusingonlythe
powerofhismind.HewouldgointoameditationtranceandappearinacaveintheHimalayasto
receiveinstructionsfromhisTibetanlama.WhenIgotalittleolder,IdiscoveredLobsangRampa.
IthinkIgrewupwantingtolearnarcanesecrets,tobetrainedinspecialpowers,andyes,todiscovermy
ownsecretidentity.Iwentintosciencetodiscoverthesecretsoftheuniverseandtoacquirespecial
powers.Istudiedphilosophyandreligioninthehopeofuncoveringmytrue,secretidentity,andto
discoverthemeaningofitallsothat,I,likemyheroes,couldstrivefortruth,justice,andthefulfillment
oftheultimatepurposeoflife.IcouldfulfillmydestinyinthewayIwasmeantto.WhenIlookback,I
canseehowmuchIwassubconsciouslymotivatedbytryingtobecomelikemychildhoodheroes.
SwamiVivekananda(althoughhewasalreadylongdeadwhenIdiscoveredhim)wasthefirstpersonin
reallifetoactuallyofferwhatIhadbeenlookingfor.IwasfascinatedbyhisbooksonVedantathat
promisedthatonecoulddiscovertheirTrueSelf(mysecretidentity),obtainultimatewisdom,and
developsupernormalpowers.Itdidntworkformedoingitfromabook,butthenalongcameMaharishi
Mahesh.Finally,bestofall,therecameKemaAnanda,whotaughtmeabouttheBudddha.
OurideasaboutwhatEnlightenmentisoroughttobeareoftensimilartothecharacteristicsofcomic
bookheroesandwizardsandsorcerersoftimelessmyths.TheyreflectasortofJungianarchetypeinthe
collectivesubconsciousthatisseekingtofindexpression.
Itisinterestingthat,whileclearlyembeddedinthemythical,magical,andegoiclevelsofspiritual
development,thisarchetypereachesforthetranspersonalandtranscendental.Itvaluesakindof
knowledgeandwisdomthattranscendstheordinary.Itaspirestoapowerthatcanovercomepain,
suffering,andevendeath,andthatisabletoovercometheevilsthatarethecauseofsufferinginthe
world.

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II.TheStagesandMapsofEnlightenment
StagesofEnlightenment:
TheBuddhistSuttasdescribeFourStagesofEnlightenment:
1.
2.
3.
4.

TheStreamEntrantorSevenTimesReturner
TheOncereturner
TheNonReturner
TheArahant

Map1:EnlightenmentDefinedasOvercomingthe10Fetters
Ateachstageofenlightenment(inparenthesisbelow)thefollowingfettersareovercome:
(StreamEntrant)
1.Personalityview(sakkayaditthi):Thebeliefinapersonalselforsoul.
2.Skepticaldoubt(vicikiccha):Doubtaboutthevalidityoftheteachings,thepossibilityof
Enlightenment,ortherealityoftheenlightenedstate.
3.Wrongfuladherencetorites,ritualsandceremonies(silabbataparamasa):Attachmentto
andmistakenbeliefsregardingthepowerandefficacyofrules,rites,andrituals.
(OnceReturnerandNonReturner)
4.Sensualdesire(kamaraga):Allformsofdesirerelatedtothesenserealm.
5.Oftentranslatedasillwillorhatred,literallytohitagainst(patigha):Allformsofaversion
relatedtothesenserealm.
(Arahant,cf.TheLifeoftheBuddha,pp.234&235)
6.Desireforexistenceintherealmofform(ruparaga):Attachmenttotheinherentsenseof
beingaseparatelyexistentexperienceroftherealmofnonsensorymentalformations.
7.Desireforexistenceintheimmaterialrealms(aruparaga):Attachmenttotheinherent
senseofbeingaseparatelyexistentexperiencerofformlessrealms.
8.Oftentranslatedasconceit,selfassertion,orpride,literallymeasuring(mana):Themore
precisemeaningisattachmenttoanyformofseparateexistenceasadistinctentitytowhich
suchconceptualizationsasbetter,worse,thesame,ordifferentmightpossiblybeapplied.Most
succinctly:Theconceit,Iam.

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9.Restlessness(uddhacca):Referstothesubtleagitationanddisturbanceofamindimbued
withtheinherentsenseofbeingaseparateself.
10.Ignorance(avijja):Thedelusionpertainingtotherealityofonesownselfexistence,ofself
existentothers,andofdualitiesofanysort.

Map2:TheCharacteristicsofanEnlightenedPersonattheFourDifferentStages
Earlierwesawthat,accordingtotheSuttas,wecanexpectanEnlightenedpersontobe:
1. Freefromsuffering.
2. Freefromthecompulsionsofdesireandaversionthatcausessuffering.
3. Freefromignoranceandattachmenttophenomenaasrelativelyenduringandindependently
existent,andtounderstandthatattachmenttophenomenainevitablyleadstodissatisfaction
andsuffering.
4. FreefromignoranceandattachmenttothepersonalSelfasanindependent,selfexistent
entity,whetherpermanentlyabidingorsubjecttoannihilation,andtounderstandthat
attachmenttoSelfinevitablyleadstodissatisfactionandsuffering.
WeseethisreflectedinthefourPaths,orStagesofEnlightenment:

TheArhatcompletelyfulfillsallofthesecriteria.

TheNonReturnerfulfillscriteria4and3,and2withtheexceptionofaresidualdesireforexistence.
Wecanequatethisresidualdesireforexistencewiththecontinuedexperienceof,andthereforea
tendencytoclingto,theinnatesenseofselfasaseparatelyexistingentity.Thisisasubtleformof
ignorance,ascomparedtothegrossignoranceandattachmenttothepersonalityasSelfreferredto
in4.Criterion1isfulfilledexceptforwhateversubtlesufferingmaystillarisefromtheresidual
desireforseparateexistence.

TheOnceReturnerfulfillscriteria4and3,thedesireandaversionof2aregreatlyattenuated,andso
likewiseisthesufferingreferredtoin1.

TheStreamEntrantisspecificallyidentifiedintheSuttasashavingfulfilledcriterion4,atleastwith
regardtobeliefinandattachmenttopersonality.ThattheStreamEntrantisatleastrelativelyfreeof
theignorancereferredtoin3isimpliedbytheirhavingovercomingthefetterofbeliefinand
attachmenttotheefficacyofrulesandrituals.Thisfollowsfromtherealizationthateverythingthat
rulesandritualshavereferenceto,includinganyunseenbeings,powers,orforcesofnature,are
dependentlyarisenandimpermanent.AlthoughtheStreamEntrantisnotfreefromdesireand
aversionascausesofsuffering,theyarefreefromattachmenttopersonalityandphenomena,so
theyaremuchlessvulnerabletomanykindsofsuffering.

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Map3:KeyPointstoNoteintheStagesofEnlightenment:

Beliefinseparate,personalself:overcomebytheStreamEntrant,eventhoughshecontinuesto
experienceherselfasaseparateself.
Desireandaversionwithregardtothesenserealm,i.e.theworld:diminishedbytheOnce
Returner,andovercomebytheNonReturner,bothofwhichcontinuetoexperiencethemselvesas
separateselves.
InherentsenseofSelf,experienceofseparateexistence:overcomebytheArahant,whonolonger
experiencestheinherentsenseofbeingaseparateself.

Whatisimplicitevenwhennotexplicitlystatedisthatselflessness,bothatthelevelofbeliefandatthe
levelofexperience,isconducivetolovingkindnessandcompassionforothers.Allofthementalenergy
thatnolongergoesintopersonalsufferingistransformedintocompassionforthesufferingofothers.In
theabsenceofdesireandaversionthereisnoreasontoplaceonesownwellbeingaheadofthatof
others.

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III.StreamEntry
TheCharacteristicsoftheStreamEntrantarevariouslydescribed,butinclude:

Conviction(asaconsequenceofovercomingdoubtanduncertainty);

Virtue(althoughnotperfectvirtue:althoughhemaycommitsomekindofoffense,MN48);

Generosity(reflectingacombinationofnonattachmentandcompassionforothers),

Freedomfromenthrallmentbythefivehindrances,andothercharacteristicsofapersonof
consummateview(MN48),

Absenceoffearatdeath(SNLV.27),and

Greatlydiminishedsuffering(SNXII.1).

TheStreamEntryExperience
ThenVen.AssajigavethisDhammaexpositiontoSariputtathewanderer:Whatever
phenomenaarisefromacause,theircauseandtheircessationtoo,suchistheteachingofthe
Tathagata,theGreatContemplative.ThentoSariputtathewanderer,asheheardthis
expositionofDhamma,therearosethedustless,stainlessDhammaeye:Whateverissubjectto
originationisalsosubjecttocessation.Mv1.23.5
Overtimetherehasdevelopedagreatemphasisonaparticularexperienceoreventthatmarksthe
attainmentofEnlightenmentfromthefirststageofStreamEntryon.Thisexperience,knownasmagga
phalaordarsanamarga,whichtypicallyoccursduringmeditation,isneverreferredtointheSuttas.
WhatwedofindaredescriptionsofAwakeningsthathappenduringthedeliveryofadiscourse(asinthe
quoteabove),inaspecificposture,duringaparticularincident,whileengagedinaspecificactivity,ata
specificlocation,etc.,allofwhicharestronglyindicativeofaneventthatoccurswithinaclearly
circumscribedperiodoftime.Butatthesametimewenoticetwofeaturesaboutthesedescriptionsthat
differfromourmodernconceptionoftheenlightenmentexperience.Thefirstisthattheyhappenunder
allkindsofdifferentcircumstancesandaremostcertainlynotconfinedtomeditationorretreatlike
conditionsofwithdrawalfromworldlyactivity.Thesecondisthatwhileafewofthemaresuggestiveof
suddennessandbrevity,mostaresufficientlynonspecificthattheycouldaseasilybereferringto
periodsofmanyminutes,hours,orinsomecasesevenseveraldays.
StreamEntryisclearlydefinedintheSuttas,andthatdefinitionisbasedupontheabandoningofthe3
fettersofselfidentification,doubt,andgraspingtorites,rulesandrituals.Itisalsodefinedinanumber
ofdifferentSuttasaccordingtothearisingofthecharacteristicsoftheStreamEnterer.StreamEntryis
nowheredefinedonthebasisofanexperience.Itwouldbefarmoreaccuratetosaythatan
Enlightenmentexperienceisdefinedassuchonthebasisofitsresultsratherthantheotherwayaround.
IfStreamEntryistheresultofaparticularevent,thenbydefinitiontheprecipitatingeventwasmagga
phala,becausethePathhasbeenattainedandtheFruitsrealized.If,ontheotherhand,evidenceof
StreamEntryisnotsubsequentlyapparent,thenthePathandFruithavenotbeenrealizedandno
matterhowwonderfulorexaltingtheeventwas,itwasnotmaggaphala.
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TherearethreepossiblecasesregardingsocalledEnlightenmentexperiences:
1. Anidentifiableexperience,followingwhichtheyogibecomesaStreamEntrantasdemonstratedby
theabandoningoffettersandthemanifestationofthecharacteristics.StreamEntryvalidatesthe
experienceasgenuine.
2. Anapparentlysupramundaneenlightenmenteventthatisnotfollowedbythelastingtransformation
correspondingtoStreamEntry.Theapparentmaggaphalaeventisinvalidated.
3. Noidentifiablemaggaphalaevent,butStreamEntryasevidencedbytheabandoningoffettersand
themanifestationofthecharacteristics.
DirectExperienceofUltimateRealityastheCauseofStreamEntry
Theessenceofthemaggaphala,oranyotherenlightenmentexperienceforthatmatter,isthatitisa
directandunmediatedexperience.Directexperienceisacompletelydifferentwayofknowingthanwhat
weareusedto.Normally,allofourexperiencesaremediatedbyoursenseorgansandbythe
conceptualandotheractivitiesofourminds.Suchexperiencesarealwayssubjecttoanalysis,and
reducibletootherfactors.Asworldlings,theonlydirectexperienceweordinarilyeverhaveaccessto
istheexperienceofconsciousnessitself,soitsausefulonetoreflectontohelpusunderstandwhatit
meanstohaveadirectexperience.Rightnow,youknowthatyouareconscious.Youknowthisasafact
inawaythatissofundamentalthatitsjustnotsubjecttoanyfurtheranalysis.Thatdirectexperienceis
knowingasbeingyouknowyouareconsciousbecauseofbeingconscious.Wedontknowourown
consciousnessasanobject,weknowitbybeingit,becauseconsciousiswhatweareinthemoment.
Inotherwords,weknowthatweareconsciousbydirectexperience.(Comparewithstatementslike:I
amthatIam,andConsciousnessis.)Consciousness,inthissenseoftheword,istheultimate,
irreduciblegroundofallbeingeveninordinaryexperience,becauseintheabsenceofconsciousness,
anythingelseisonlybyvirtueofinferenceandassumption.Rememberthekoan,Ifatreefallsinthe
forestwithnoonetohear,doesitstillmakeasound?Thenask,Isthereevenaforestwhennooneis
there?
Theenlightenmentexperienceisverysimilar,inthatitisconsciousnesswithoutanobject,itisknowing
asbeing.Itoccursonlywhenallmentalfabricationsceaseandtheprocessesbywhichthemind
normallymediatesexperiencearetemporarilyinterrupted.Whatisknownandexperiencedisexactly
thesamerealityasalways,butitisnowexperiencedintheabsenceofthemindsfilters,andwithout
theimpositionsuponitofsubjectobjectduality,withoutdifferentiationandconceptualization.This
illuminatingClearLightoftheMindisnotdifferentfromUltimateReality.Somerefertoitasthe
directexperienceofemptiness.Whatthismeansisthatwebecomeemptyofallmentalprojections.
Thenweexperienceemptinessdirectly,simplybybeingempty.Whentheprocessesofcravingand
graspingcease,wearetheabsenceofcravingandgrasping,whichistosayweexperiencenirvana
directly,wearenirvana,andweknowitbybeingit.
TheNatureofReality,Emptiness,andEnlightenment
SinceadirectexperienceofUltimateRealitycanbeadoorwayintoStreamEntry,itisworthexploring
whatexactlyismeantbyUltimateReality.
Theultimatenatureofrealityisthatitiswhatitis,suchnessortathata.Itisintrinsicallyemptyof
anynatureofbeingthewayitappearstoustobe,ofcorrespondingtoourmentalprojectionsaboutit.
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Epistemologicalanalysisrevealsthatitcanneverbeknownobjectively,asitisinitself.But,somewill
ask,areourprojectionsnot,perhaps,areasonablygoodrepresentationofultimaterealityafterall?
Nagarjunaslogicalanalysis,modernphysics,modernpsychology,andmodernneuroscienceareallin
unanimousagreementthattheyarenot.Allperceivedobjectsareprojectionsgeneratedbythemind
itself,andassucharelackinginanyinherentorintrinsicnatureofbeingselfexistentinthemselves,
independentofthemind.Noraretheyevenreasonablefacsimilesofanythingthatisintrinsicallyself
existent.Theyare,infact,pureillusionconstructedbythemind,andtheirappearancereflectsthe
natureoftheperceivingmindfar,farmorethanitdoesthenatureofunderlyingreality.Eventhemind
itselfanditsprojectionsasprojectionsshareinthissameultimatenatureofbeingemptyofinherent
selfexistence.Sufferingitselfisamentalprojection,amentalstategeneratedbythemind.Thecraving
andgraspingthatleadtosufferingarethemselvesmentalprojectionsandassucharejustasemptyas
everyothermentalprojection.
Theultimatenatureofrealityisthatitisemptyofbeingthewayitappearstous,andthecessationof
thementalformationsthatcreatethatappearanceisthedirectexperienceofthatveryemptiness.
Emptinessisknownthroughbeingempty.Withthecessationofallmentalformations,thereisno
dualityofsubjectandobject,knowerandknown,selfandother.Thecessationofallmentalformations
isthedirectexperienceofnonduality.Nondualityisknownthroughbeingnondualconsciousness.With
thecessationofallmentalformations,cravingandgraspingceaseaswell.Thecessationofcravingand
graspingisnirvana.Nirvanaisknownthroughbeingwithoutcravingandgrasping.
Spaceandtime,multiplicity,andcausalityareallmentalformations.Theultimatenatureofrealityas
knownintheabsenceofmentalformations,directlyandexperientially,is:infinite,timeless,changeless,
indivisible,undifferentiated,nondual,acausal,andconscious.Theultimatenatureofrealityasknown
directlyandexperientiallyisalsobeingasconsciousness,butnotconsciousnessofanything,because
itisentirelywithoutsubjectandobject.Ultimaterealityalsoobviouslyincludesdualisticconscious
perceptionsofamultitudeofmentalformations,eventhoughthecontentoftheseperceptionsare
devoidoremptyofanyintrinsicorinherentselfexistence.Thusdualisticperceptionsremainan
inseparablepartofultimatereality,andultimatereality,therefore,isbeyonddefinitionintermsof
existenceandnonexistence.
Themostimportantthingabouttherelativerealityofordinaryexperienceisthatitisultimatelyempty.
Itisnotultimatelyreal.ThemostimportantthingaboutEnlightenmentisthatanenlightenedbeing
knowsthis.Consciousnessisultimatelyreal,buttheobjectsofconsciousnessarenottheyareempty.
WhatChangesAfterStreamEntry,andWhy?
HavinghadasuddendirectexperienceofanUltimateTruthbeyondallappearances,orelseduetothe
cumulativeeffectofmanysmallerInsightsorRealizationsofthesameUltimateTruth,theStream
EntrantisnolongerdeceivedbyperceptionsofSelfandappearancesofaselfexistentexternalreality
thatisindependentofthemind.Moreimportantly,thewaythemindfunctionshasbeenpermanently
alteredbaseonthisnewInformation.Knowingtheillusorynatureofselfandtheworld,thereisless
attachment,lesssuffering,lesscraving,lessmotivationtoengageinnonvirtuousbehaviors.Having
tastedarealitybeyondallappearancesofdualityandofaseparateselfhood,thereismoreinnerpeace,
joy,love,generosity,andasenseofpurposearisingoutofthecommitmenttocontinuethejourneyto
completeenlightenment.
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ThePathtoStreamEntry
1.AperiodofdailyStudyandReflectioninvolvingacriticalevaluationofourordinary,conventional
viewsofreality.ThisStudyandReflectioncontinuesuntilwehavesucceededinremovingalldoubtwith
regardtoboththelogicalinconsistencyandthedissatisfactoryconsequencesofthoseordinary,
acceptedviews.
2.ThisisaccompaniedbyasimultaneousprogramofrigorousMentalTraininginmorality,
concentration,mindfulawareness,tranquility,andequanimity.ThisMentalTrainingenablesthemindto
conductapenetratinginvestigationintoitsownmomenttomomentexperienceofreality.
3.TheproperlytrainedandpreparedmindisappliedtoaSystematicInvestigationandDeconstruction
ofourOrdinary,MindConstructedExperience;
4.Inthecourseofthesystematicdeconstructionofordinaryperception,aseriesofprofoundInsights
intotheTrueNatureofRealityarises,whichfinallyculminatesinaDirectExperienceofReality,
undistortedbymentalconstructionsandprojections.
5.ThisdirectexperienceofrealityproducesaPermanentTransformationinthewaythemindperceives
certainthingsandinterpretsandreactstocertainothers.
6.Thispermanenttransformationinthefunctioningofthemindrevealsitselfinthechangesinattitude
thathavebeendescribedasAbandoningtheThreeFetters,anditmanifestsindailylifeasthe
CharacteristicsoftheStreamEntrant.
SutraQuotesAbouttheFourFactorsConducivetoStreamEntry:
1.Associationwithpeopleofintegrity
ThiswassaidbytheBlessedOne,saidbytheArahant,soIhaveheard:"Withregardtoexternal
factors,Idon'tenvisionanyothersinglefactorlikeadmirablefriendshipasdoingsomuchfora
monkintraining,whohasnotattainedtheheart'sgoalbutremainsintentontheunsurpassed
safetyfrombondage.Amonkwhoisafriendwithadmirablepeopleabandonswhatisunskillful
anddevelopswhatisskillful."
Amonkwithadmirablepeopleasfriendswho'sreverential,respectful,doingwhathisfriends
advisemindful,alert,attainsstepbysteptheendingofallfetters.Iti1.17
Ashewassittingtooneside,Ven.AnandasaidtotheBlessedOne,"Thisishalfoftheholylife,
lord:havingadmirablepeopleasfriends,companions,&colleagues."
"Don'tsaythat,Ananda.Don'tsaythat.Havingadmirablepeopleasfriends,companions,&
colleaguesisactuallythewholeoftheholylife.Whenamonkhasadmirablepeopleasfriends,
companions,&colleagues,hecanbeexpectedtodevelop&pursuethenobleeightfoldpath
UpaddhaSuttaSamyuttaNikayaXLV.2

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"Andwhatismeantbyadmirablefriendship?Thereisthecasewherealayperson,inwhatever
townorvillagehemaydwell,spendstimewithhouseholdersorhouseholders'sons,youngor
old,whoareadvancedinvirtue.Hetalkswiththem,engagesthemindiscussions.Heemulates
consummateconvictioninthosewhoareconsummateinconviction,consummatevirtueinthose
whoareconsummateinvirtue,consummategenerosityinthosewhoareconsummatein
generosity,andconsummatediscernmentinthosewhoareconsummateindiscernment.Thisis
calledadmirablefriendship.Dighajanu(Vyagghapajja)SuttaAN8.54
2.Listeningtothetruedharma
"TherearethesefiverewardsinlisteningtotheDhamma.Whichfive?Onehearswhatonehas
notheardbefore.Oneclarifieswhatonehasheardbefore.Onegetsridofdoubt.One'sviews
aremadestraight.One'smindgrowsserene.Thesearethefiverewardsinlisteningtothe
Dhamma."DhammassavanaSuttaAN5.202
"So,asIsaid,Kalamas:'Don'tgobyreports,bylegends,bytraditions,byscripture,bylogical
conjecture,byinference,byanalogies,byagreementthroughponderingviews,byprobability,or
bythethought,"Thiscontemplativeisourteacher."Whenyouknowforyourselvesthat,"These
qualitiesareunskillful;thesequalitiesareblameworthy;thesequalitiesarecriticizedbythewise;
thesequalities,whenadopted&carriedout,leadtoharm&tosuffering"thenyoushould
abandonthem.'
Whenyouknowforyourselvesthat,'Thesequalitiesareskillful;thesequalitiesareblameless;
thesequalitiesarepraisedbythewise;thesequalities,whenadopted&carriedout,leadto
welfare&tohappiness'thenyoushouldenter&remaininthem.KalamaSuttaAN3.65
3.Appropriateattention
ThiswassaidbytheBlessedOne,saidbytheArahant,soIhaveheard:"Withregardtointernal
factors,Idon'tenvisionanyothersinglefactorlikeappropriateattentionasdoingsomuchfora
monkintraining,whohasnotattainedtheheart'sgoalbutremainsintentontheunsurpassed
safetyfrombondage.Amonkwhoattendsappropriatelyabandonswhatisunskillfuland
developswhatisskillful.
Appropriateattentionasaqualityofamonkintraining:nothingelsedoessomuchforattaining
thesuperlativegoal.Amonk,strivingappropriately,attainstheendingofstress.Iti1.16
4.Practiceinaccordancewiththedharma
"Staymindful,monks,andalert.Thisisourinstructiontoyouall.Andhowisamonkmindful?
Thereisthecasewhereamonkremainsfocusedonthebodyastheaggregatethatitisardent,
alert,&mindfulputtingasidegreed&distresswithreferencetotheworld.Heremainsfocused
onfeelingsastheyarementalandemotionalstatesastheyareperceivedrealityasitis
createdbythemindardent,alert,&mindfulputtingasidegreed&distresswithreferenceto
theworld.Thisishowamonkismindful.

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"Andhowisamonkalert?Thereisthecasewherefeelingsareknowntothemonkastheyarise,
knownastheypersist,knownastheysubside.Thoughtsareknowntohimastheyarise,known
astheypersist,knownastheysubside.Perceptionsareknowntohimastheyarise,knownas
theypersist,knownastheysubside.Thisishowamonkisalert.Sostaymindful,monks,and
alert.Thisisourinstructiontoyouall."SNXLVII.35

IV.TheIntermediateStagesofEnlightenment:
OvercomingDesireandAversionPertainingtotheSenseRealm
EvenwiththesecondPathattainment,thestageoftheOnceReturner,itiswithgreatwonder,awe,and
amazementthatonerealizestheremarkabledegreetowhichordinarydesiresandaversionshave
mysteriouslydisappearedandsimplydontariseinthesamewaytheyoncedid.Thereisthisexperience
ofsurpriseandwonderinspiteofallofthepracticethathasbeenengagedinspecificallytoattain
freedomfromtheseafflictions,becauseitisnotsomethingthathasbeenbroughtaboutthroughwillor
intention.Itistheresultofaprofoundinnershiftoccurringatanentirelynonconsciouslevelthatcomes
aboutthroughrepeatedlycreatingandsustainingtherightcausesandconditions.
Thereisnomysteryaboutthecausesandconditions.RightEffortistheapplicationofmindfulawareness
andthecultivationofintentiontowardsthenonarisingoftheunarisenunwholesome,theabandoning
ofthearisenunwholesome,thearisingoftheunarisenwholesome,andmaintenanceofthearisen
wholesome.RightEffortisnotsomeminorsidebartotheEightfoldPathitisoneeighthofthewhole
Path.IntheMahasatipatthanaSutta,theApplicationsofMindfulAwareness,thethirdapplicationof
mindfulnessistomentalstatesandthefourthistothevarietyofmindcreatedmentaleventsupon
whichourpersonalrealityisdependent.WhenthisiscoupledwithboththemindfulawarenessofNo
SelfandEmptinessinthecourseofeventsthatmakeupdailylife,inadditiontorepeatedimmersionin
thedirectexperienceoftheunconditioned,wearriveonceagainataprofoundtransitionpointwherea
furtherdeeprestructuringofmindandbrainoccurs.
AlthoughasOnceReturnersweknowthatdesireandaversionhavenotyetbeencompletelyextirpated,
wefindthattheynowhideintheshadows,onlyappearingwhenwearetiredorunmindful,andeven
thenonlyhesitantlyandwithoutgreatforce.Theyarebravestandmaketheirbestshowingwhentheir
greatestalliesmakeanappearancesuchaswhenthepastobjectsofintensehatredorlustcomeonto
thescenebuteventhentheyareeasilyovercomeandmakeacowardlyretreatwhenconfrontedwith
mindfulawareness.Mostlytheseeventsjustremindusofhowimportantitisthatwefinallyuproot
themonceandforall.
TheNonReturnerisindeedcompletelyandtotallyfreefromthecompulsionsofdesireandaversion
includingtheirmanifestationsasgreed,hatred,anger,frustration,lust,jealousy,andsadness.The
inabilityofmanypeopletounderstandhowapersoncouldlivewithoutenslavementtodesireand
aversionhasgivenrisetothemyththatwhenapersonbecomesaNonReturneroranArahant,they
mustimmediatelyenterintotheprotectionofamonasterybecausetheycannotpossiblysurviveinthe
worldintheabsenceofdesireandaversion.Thisisnotatallthecase,andanintelligentbeingactingout
ofwisdomandwholesomemotivations(insteadofbeingdrivenbyemotionalcompulsions)cansurvive
quitewellintheworldwithnoproblematall.
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V.TheArahant:TheDisappearanceoftheInherentSenseofBeingaSeparateSelf
TheArahanthasovercometheconceit,Iam,thedesireforseparateexistenceinanyform,thefinal
vestigesofIgnorance,andthesubtlerestlessnessassociatedwiththeexperienceofandattachmentto
separateexistence.
ButhowcananArahantfunctionintheworld?IsntthereaneedforasenseofIbehindanyvolitional
mindstate?
TheNatureofourPerceivedI
ThepointisthatthereneverhasbeeneitheranactualIorevenaconstructedsenseofIbehindany
volitionorintention.Thatispreciselytheillusionthatistobeunmasked.Boththeideaofaselfandthe
inherentsenseofanIaregeneratedindependentlyofvolitionandintention.Themindattributes
intentionandvolitiontotheIafterthefact.Orasmightalsobesaid,followingthearisingofintention,
thesenseofIisgeneratedinitsturnandappropriatesthepreexistingintentiontoitself.Thisfacthas
evenbeendemonstratedinthelaboratorybyneuroscientists.NeitheranyworldlingnoranyBuddhahas
everactedoutofavolitionalmindstatethathadanIbehindit,andthatveryperceptionistheillusion
tobeovercome.
Ontheotherhand,worldlingsconstantlyactoutofvolitionalmindstatesthathaveanemotional
compulsionbehindthem,andtheIconstructappropriatestoitselftheemotionalcompulsionalong
withtheintention.Buddhasdonot.TheoriginofactionofBuddhasintheworldisamindthathasbeen
purifiedofitsdefilements,whichistosayabrain/bodycomplexthathasbeenreprogrammedsothatit
isnolongerdrivenbycompulsionsbasedinunwholesomementalstatessuchasdesireandaversion.
Thebody/brain/mindofalivingBuddhaisinsteadorientedtowardsactiontemperedbywisdomand
reasonanddirectedbywholesomementalstatessuchaslovingkindnessandcompassion.Thisishow
anArahant,freefromanysenseofidentification,identityorpossessionandmostdefinitelyand
completelyfreefromanycompulsion,isabletoactsasanexpressionoffreedom,thegestureofthe
onenessoflife.
TheroleoftheIinthefunctioningofthemindistoserveasthereferencepointforexperienceand
action.Itisthenarrativecenterofgravityfortheformationsthatwilldeterminefuturereactionsand
volitionalintentionsbasedoncurrentexperiencesandactions.Currentexperienceisinterpretedonthe
basisofpastsuchnarratives;desireand/oraversionariseforthenurturingandprotectionofthe
narrativecenterofgravity(theSelf);cognitiveperceptionsandassociatedemotionalcompulsionsarise
basedonthecontentofpastnarratives,andthesearewhatdrivevolitionalintentionandultimately
action,notanI.ThereisnoSelfinvolvedexceptinasmuchasthesensations,feelings,perceptions,
volitionalformations,andconsciousregistrationoftheexperienceareaSelf.Anewnarrativeis
commencedtoassimilateandintegratethenewexperience,themindsreactiontotheexperience,and
theemotions,intentions,actionsandresultsoftheactions.Then,ofcourse,withthebeginningofanew
narrative,theconstructedideaofSelfandtheillusorysenseofSelfcomeintobeingonceagainasthe
centralreferenceofthatnewnarrative:Thisiswhathappenedtome,thisiswhatIthoughtandhowI
felt,andthisiswhatIdecidedtodo.Thisnewnarrativeisfiledawaywhereitwillserveaspartofthe
basisforfutureinterpretationofexperiencesandtheinitiationoffutureintentions.

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Onemaybetemptedtosay,ButwhataboutwhenIstruggletodecide,toformulateanintention?Or
whenthereisaninclinationtodoonething,butIdecidetorestrainmyselfortodosomethingelse.
SurelyIamthedecider,theintenderinthoseinstances.Ifoneexaminesmoreclosely,whathappens
isthattheIarrivesonthescene,fretsabit,andtheneventuallyanintentionemerges,butnotfromthe
I.SometimestheIwillcontinuetowrestleabitevenafteritknowsthatadecisionhasalreadybeen
made.Butsoonerorlater,theIappropriatesadecisionthathasarisenseeminglyfromnowhere.What
ismostimportantaboutthesituationwearediscussinghereisthatthevariousopposinginclinationsare
inaveryclosebalance,soaclearcutdecisionisnotimmediatelyandautomaticallyarrivedat.Asthe
problemisheldinconsciousawarenessawaitingadecision,itcreatesanopportunityforotherfactorsto
weighinasapartofthedecisionmakingprocess.
Forexample,whenangerarisestheangerisaresultofpastcausesitisakarmicresult.Itisthe
identificationwiththeangerandtheappropriationofintentionsarisingoutoftheangerthatisthe
karmicactionandthereforethecauseoffutureexperiences.IftheIhesitatesinidentifyingwiththe
angerbecauseoftheinfluenceofwholesomecompanionsandwholesomecircumstances,i.e.
studyingDharmaandlisteningtoDharmatalks,thisisanexampleofbalancedinfluences.Ifone
rememberstheinstruction,whenangerarisesjustobserveitmindfully,dontidentifywithitasIam
angry,thenanewkindofwholesomekarmaisbeinggenerated.Ifasaresultofmindfullyobservingthe
angeranintentionarisestodeclinetoappropriatetheintentionsarisinginassociationwiththatanger,
yetanothernewwholesomekarmaisbeinggenerated.Howevernoneofthiskarmaisgeneratedbyan
I.Rather,thewholesomeactionsarisebecauseofthepastwholesomeconditioningduetotheDharma
training.TheIwillappropriatethedecisionsandintentions,andtheywillbecomepartofthenarrative
formationtobestored.Whiletheywillhavekarmiceffectsinthefuture,theIasdoeranddecideris
onlyillusion.
EmotionsandtheirModification
Emotionsexistinorganismslikeourselvesbecausetheyserveapurpose.Inparticular,theycompulsively
pushusintoactionwheneverthedatafromoursensesanditsinterpretationbyourothermental
facultiesindicatesthataparticularemotionisappropriate.Theyareahighlysuccessfulevolutionary
device,lyingroughlyinthemiddleofacontinuumbetweenpureinstinctandpurereason.These
innatelydeterminedemotionalreactionsservethepurposeofincreasingthelikelihoodofsurvivaland
reproductionofbeingsoflessermentalcapacity.Theyareakindofshotgunapproachtodealingwith
circumstancesthatariseinlife,andtheyonlyneedtosucceedintheirpurposemoreoftenthantheyfail
inordertobepreservedinthegenome.Ashumanbeingswefindthattheytypicallycausemore
problemsthantheysolve,andtheyarefarlessnecessaryandusefulforusthanforintellectuallysimpler
beings.ForAwakenedbeingstheseemotionalcompulsionsservenousefulpurposeatallandaretotally
unnecessary.
Oneofthemostremarkablecharacteristicsofhumanbeingsisourplasticityofmind,andthisplasticity
ismostvaluablewhenappliedtomodifyingouremotionalresponses.Wehavetheplasticityofbrain
andmindthatallowsustoreinintheseinnatereactionsandtotranscendorovercometheminavariety
ofways.Wecallthesemodificationsofinnateemotionalresponsescivilizationandculture,andtheyare
alsoattheheartofthepracticeofthefirstfouroftheParamittas:Generosity,Virtue,Patience,and
Effort.
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VI.EnlightenmentintheModernWorld
To close, the following arethePointsofAgreementfromtheSnowmassContemplativeGroupinitiated
byFatherKeatingin1984:

Thepotentialforenlightenmentisineveryperson.

Thehumanmindcannotcomprehendultimatereality,butultimaterealitycanbeexperienced.

Theultimaterealityisthesourceofallexistence.

Faithisopening,accepting&respondingtoultimatereality.

Confidenceinoneselfasrootedintheultimaterealityisthenecessarycorollarytofaithinthe
ultimatereality.

Aslongasthehumanexperienceisexperiencedasseparatefromtheultimaterealityitissubject
toignorance,illusion,weaknessandsuffering.

Disciplinedpracticeisessentialtothespiritualjourney,yetspiritualattainmentisnottheresult
ofoneseffortbuttheexperienceofonenesswithultimatereality.

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