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I have a question about nimitta
NamelessRiver
Veteran
OK guys I am having a problem with my understanding of anapanasati. I can't quite figure out what this mental sign or nimitta really is.
I am reading a book on anapanasati that I got from buddhanet and, if I understood correctly, after a while, when concentrating on the breath, you start concentrating on the tip of the nose or point of contact, then a visual image is supposed to form and its called nimitta?
I find the whole concept kind of...weird...Did anybody experience this? Can anybody shed some light on this nimitta thing?
I am reading a book on anapanasati that I got from buddhanet and, if I understood correctly, after a while, when concentrating on the breath, you start concentrating on the tip of the nose or point of contact, then a visual image is supposed to form and its called nimitta?
I find the whole concept kind of...weird...Did anybody experience this? Can anybody shed some light on this nimitta thing?
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Comments
http://books.google.com/books?id=MNTcQXWCGekC&pg=PA214&lpg=PA214&dq=nimitta+breathing+meditation&source=bl&ots=sBjrSuxVz1&sig=k38MNSZeoRgx3vi7t91QYucnL0g&hl=en&ei=ZXzjSt_GN86YlAew5PmKBw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CCUQ6AEwBw#v=onepage&q=nimitta%20breathing%20meditation&f=false
Hopefully this helps.
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[FONT=Arial, Helvetica, sans-serif]Hallucinations and Illusions (from http://www.noetic.org/research/medbiblio/ch_intro1.htm )
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[FONT=Arial, Helvetica, sans-serif]Kornfield (1979, 1983) noted that there was a strong correlation between student reports of higher levels of concentration during insight meditation, when the mind was focused and steady, and reports of altered states and perceptions. He reported that unusual experiences, such as visual or auditory aberrations and hallucinations, and unusual somatic experiences, are the norm among practiced meditation students. Walsh (1978) reported that he experienced hypnagogic hallucinations, and Goleman (1978-79) reported visionary experiences during deep meditation. Shimano and Douglas (1975) reported hallucinations similar to toxic delirium during zazen. [/FONT]
[FONT=Arial, Helvetica, sans-serif]The studies of both Kohr (1977a, 1977b) and Osis et al. (1973) reported that there was almost no correlation between meditators' moods before and after meditating, indicating that meditation produced a different state of consciousness. Kubose's (1976) data revealed that meditators categorized most of their thoughts along a present-time dimension, whereas control subjects categorized their thoughts as past or future. In an unpublished paper Deikman has described vivid, autonomous, hallucinatory perceptions during meditation. Earlier, Deikman (1966a) reported that during meditation on a blue vase, his subjects' perception of color became more intense or luminous, and that for some of them the vase changed shape, appeared to dissolve, or lost its boundaries. Maupin (1965) reported that meditators sometimes experience "hallucinoid feelings, muscle tension, sexual excitement, and intense sadness." [/FONT]
[FONT=Arial, Helvetica, sans-serif]The contemplative literature contains numerous descriptions of the perceptual distortion produced by meditation. It is called makyo in Zen Buddhist sources, and is characterized in some schools as "going to the movies," a sign of spiritual intensity but a phenomenon that is regarded to be distinctly inferior to the clear insight of settled practice. In some Hindu schools it is regarded as a product of the sukshma sharira, or "experience body," in its unstable state, and in that respect is seen to be another form of maya, which is the illusory nature of the world as apprehended by ordinary consciousness.[/FONT]
[FONT=Arial, Helvetica, sans-serif]In a similar manner, St. John of the Cross described the false enchantments that may lure the aspirant in prayer, warning that "devils may come in the guise of angels." URL="http://www.noetic.org/research/medbiblio/ch_endnotes.htm#edn51"]51[/URL In his allegory of the spiritual journey, The Pilgrim's Progress, John Bunyan described Christian's losing his way by following a man who says he is going to the Celestial City but instead leads him into a net. In all the great contemplative manuals, one is taught that detachment, equanimity, and discrimination are required for spiritual balance once the mind has been opened and made more flexible by prayer and meditation. Illusions and hallucinations, whether they are troubling or beatific, are distractions—or signposts at best—on the way to enlightenment or union with God.[/FONT]
The Buddhist commentaries correctly refer to three levels of concentration, namely, momentary, neighbourhood & attainment concentration.
The nimitta will only arise on the level of attainment concentration, namely, when entering the first jhana. It will be a perfect solid sphere of white light which the mind sticks to like glue. This is ekkagattacitta or one-pointedness.
Then word nimitta means 'sign'. It is merely a sign of the occuring of jhana rather than having some inherent benefit.
On the level of neighbourhood concentration, there is plenty of peace, insight & liberation to be found.
All sixteen steps of Anapanasati can be fulfilled on the level of neighbourhood concentration (before consciousness naturally changes gear & must start gain from the beginning on the attainment concentration path.)
There is no need to confuse one's practise concerned about the nimitta.
Just learn to let go. Let go of craving, let go of regarding things as positive or negative, let go of grasping at meditation experiences.
This is the best path of Anapanasati.
Kind regards
DDhatu
Ignore the article above and forget about the nimitta.
If you are reading Buddhadasa's books about the nimitta, these will be confusing.
When Bhikkhu Buddhadasa was alive, in person, he instructed students as in the quote above.
Kind regards
DDhatu
Can I just say if that happened to me I'd freak out a little bit? :eek:
Thanks for the responses :-)
Actually, you would not freak out because to reach this level or state, you mind must have trained itself perfectly and thoroughly in equinimity; in mere watching.
The nimitta arises because the mind is ready for it to arise. Plus, most of your "I" in meditation will have disappeared by that point.
Best wishes for your practise
DDhatu
:smilec:
With Metta,
kaya
http://www.what-buddha-taught.net/Books3/Buddhadasa_Anapanasati-Fourth_Tetra.pdf
(this is the last part of the book above)
They are both pdf files.
My guess is it was compiled to draw attention to Anapanasati in a formal and scholarly way, acceptable to the monastic culture at that time which did not greatly embrace meditation.
This is very excellent. It provides an excellent discussion on the subject matter and is useful even for only some wisdom development (and opposed to clear insight).
Here, is a very rare & accurate exposition on the subject matter, difficult to find in Buddhism.