Insight Attainments in the SigmaTropic Systematic Practice

Disillusionment

• Meditator makes a lasting turn, away from the world of sensuality and accumulation, toward a spiritual solution
• Often involves a personal crisis or tragedy

Many people from all backgrounds attain this insight in the midst of daily life, even without practice. For some people it can take a long time and a lot of suffering to truly turn away from the world as a refuge. Mosty people go through a process of systematically getting things and becoming disillusioned with them. The last thing most people arrive at is spiritual practice.

Faith

• Meditator has a spectacular jhana experience or a bliss experience – they know now for sure, that meditation is powerful, might be the answer, and they know the outer world does not lead to fulfillment, one must build their inner resources.
• This experience or series of experiences gives a person faith that they should undertake a serious contemplative practice.

This insight milestone is an experience in meditation that gives the meditator great faith in the power of meditation and in the untapped potential of their mind and the mental training possible. They experience a totally new perceptual mode- and with that they see how illusory their perceptions are.

Transience

• This perception comes about when the mind has the seven factors of awakening. This initial insight into transience is compelling and spectacular enough that the person begins to notices more fine-grained aspect to all of perception.
• This insight is often brought about by spectacular and profound experiences of unity, bliss, or divinity brought about in various ways, including but not limited to prayer, meditation, psychedelic drugs, sex, and other ways.

This insight is a key turning point whereby the meditator learns to systematically dismantle all the self-fabrications that keep them in bondage. They deconstruct reality at such a fine and complete level that their illusion of being an autonomous agent with free will is shattered in spectacular fashion. It may not be extremely obvious for most people, but most people will have a phase of meditation being much easier and pleasurable, followed by a peak experience and a subsequent drop in concentration. This can be extremely challenging for some folks. They are trying to see the constituent ingredients of suffering and they are confronted with the nature of the craving, suffering mind.

Suffering

• The mind is confused and desperate and futile. Nothing the meditator attempts to do to subvert reality works and the meditator is forced to give up control
• Meditator exhausts self-clinging tendencies that obscure the meditative process, leading to the ability to sit temporarily without expectations or clinging
• The meditator again attains to a beginner’s perspective, and can sit as they are, in a state of profound equanimity.
• Fundamental emotional/heart-based knowledge

This insight is unfortunately won by repeated and continued trying to subvert reality and control their meditation and mind, to a point of exhaustion and indifference. Often meditators have persistent energetic blockages and anxiety, and some meditators deal with shame and repressed guilt and other very unpleasant mind-states. They are disillusioned with themselves as a meditator and lose any faith that they can be saved by meditation or spirituality.  They simply give up and forget about getting awakened. This is a heart-knowledge that can’t be forced but it can be encouraged.

Process

• Given the transience insight, the meditator now finds their self-image and all other self- related topics registering in their mind as looser, not them, and there is a distance from self-attachment that makes all the difference
• There is a spacious and wide sense of acceptance and receptivity
• Reality happens along on its own and it is seen clearly that mind and reality are not separate.
• Self and mind seen to be interconnected process with everything else, self still assumed to exist apart from everything else

Non-self

• There is a spacious and wide sense of acceptance and receptivity
• Reality happens along on its own and it is seen clearly that mind and reality are not separate.
• The mind ceases completely all fabricating activity in a moment of pure lucid awareness. This moment shows the mind that all of reality is its own creation.
• It shows the mind that the even consciousness is impermanent and so it cannot be a self.
• Direct knowledge that reality and mind are a selfless process.

• • Stage 1 –with the Seven Factors Present, the mind comprehends in a experiential, direct, compelling way that reality and mind are process. This leads to an unfolding of energetic physiological processes that re-wire the energetic system of the meditator, jhana ability is suddenly increased, and the meditator enters a new paradigm of meditation practice. The meditator now has increased perceptual abilities and tools but most of the same attachments and mental patterns. There is an increased ability to notice the constituents of self-fabrications, i.e. craving, clinging, liking, and other transient fast mental phenomena.
  • Stage 2 – The constituents of self-fabrications are perceived directly in the form of dependently arising thoughts sensations, urges, emotions, and mind moments, in such a compelling way that suffering and self-attachment lessen in a considerable fashion. Direct experience of dependent origination reduces clinging permanently. There remains a default self-based perspective – “I am better now” – suffering is significantly loosened and craving and aversion are distinctly lower.
  • Stage 3 – The mind accesses a state of automatic vipassana whereby self-attachment and contraction is seen as is, in real time, with the seven factors present, in daily life. The fetters of sensual desire and ill will are permanently uprooted. The meditator can no longer become attached to objects of the senses but is attached to identities and subtle mental experiences.
  • Stage 4 – The meditator profoundly releases attachment to all identities, and the meditator no longer experiences or creates a subjective distortion in the field of manifestation that is thought or felt in any sense to be an autonomous self.

Compassion

• The initial non-self insight and perceptual basis begins a process of the development of Bodhicitta, whereby the meditator accumulates increased abilities toward the helping of other beings. This profound laying down of self interest can begin only from a non-dual perspective and subsequent abilities are developed on this basis.