Wisdom Wide and Deep

by Shaila Catherine

  Internal: our own body parts

  External: body parts of other beings Neighborhood concentration

  Repulsive quality Any individual part or group of parts included in the thirty-two parts of the body

  Internal: our own body parts

  External: body parts of other beings Internal: first jhāna

  External:neighborhood concentration

  Color kasiṇas based on body parts Any individual part or group of parts included in the thirty-two parts of the body

  Internal: our own body parts

  External: body parts of other beings All four jhānas

  Discernment of four elements Any individual part or group of parts included in the thirty-two parts of the body

  Internal: our own body parts

  External: body parts of other beings Neighborhood or momentary concentration

  CHAPTER 6

  Expanded Perceptions: Ten Kasiṇa Circles

  Mind becomes inwardly steadied, composed,

  unified, and concentrated. That concentration is then calm

  and refined; it has attained to full tranquility

  and achieved mental unification.

  —AṄGUTTARA NIKĀYA114

  THE NEXT STAGE of the jhāna progression is to derive color kasiṇas from four of the body parts that you have previously discerned. Kasiṇa is a Pali term that literally means wholeness, complete, or all. The Vimuttimagga defines kasiṇa as “pervasiveness.”115 It refers to a sequence of ten particular perceptions that are expanded without limit. These ten perceptions are based on the concepts of four colors and six elements.116 Through concentration, these concepts of colors and elements appear in the form of luminous disks that have a capacity to expand consciousness to unlimited dimensions. There really is no word in English to apply to this class of expansive meditation objects, so kasiṇa will have to suffice.

  DEVELOPING KASIṆAS BASED ON COLORS

  To develop the kasiṇa practices, please begin your sitting with the four jhānas based on the breath. Then review the sequence of thirty-two parts of the body in both forward and reverse order, as introduced in chapter 5, and discern either the internal or external skeleton, perhaps dwelling in the first jhāna with the repulsiveness of the skeleton as the object of your meditation. After this review, emerge from jhāna and focus your attention completely on the color of the skeleton: white. You can emphasize a circular-shaped part of the skeleton such as the skull, or choose a bone that appears the brightest, or simply repeatedly apply your attention to the idea of the whiteness of bones.

  This work of carefully discerning the white bones of the skeleton will facilitate the arising of a more abstract object: the white kasiṇa. The essential point now is to focus on the concept of whiteness itself, not the particular details of the white object, nor a general notion of the thing that is white. Keep the attention dwelling with the bare concept—in this case, whiteness—and ignore distinctive shapes, particularities of the object, or any changes of hue, tone, or shadow. Ignore any defect, as well. Highlight just the most basic perception of whiteness.

  Silently recite the words white, white a few times to direct your attention to color as object. When you are able to concentrate on the whiteness of the bones for some time, the details of the skeleton will naturally disappear. You will find the color white reflected in your mind’s eye like a luminous white disk or a shimmering china plate. It may at first appear a little off-white, or as a nebulous creamy hue, and it may arise with or without a distinct circumference. As your attention dwells with the whiteness, the imperfections gradually dissolve and the kasiṇa becomes a radiant bright white, like the glory of a freshly gessoed canvas, or the alluring smoothness of a bowl of creamy yogurt, or the purity of snow flakes settling on a frozen pond.

  As your concentration grows stronger, this kasiṇa sign will become more stable and more luminous. You can then gradually expand the appearance of this nimitta through the use of specific resolves, such as, “may the white kasiṇa expand two inches,” or “may the kasiṇa expand one hand’s width.” Or by three-dimensional references as the Vimuttimagga recommends: May the white kasiṇa increase “to the size of a wheel, a canopy, the shadow of a tree, a cultivated field, a small neighborhood, a village, a walled village, and a city. Thus should he progress gradually until he fills the great Earth.”117 Intentionally expand the kasiṇa to a comfortable degree. Check that the disk-shaped circle of whiteness expanded according to your intention. When it stabilizes in that larger size, make another intention for it to expand, perhaps six inches this time. Observe the diameter increase in all directions and let it stabilize again. Then expand to one foot, or one meter, or three meters, or fill the room. Continue spreading and expanding the nimitta until it occupies the entire universe—above, below, around, and everywhere.

  For some meditators, the white kasiṇa expands rapidly, without the need for explicit incremental resolves. Whether it expanded automatically or was prompted by your intention, now observe the infinite dimension of the nimitta. There will be no place untouched by white, no inside or outside. There will be nothing apart from white—now, the expanded concept of white totally pervades consciousness.

  Test the stability of the nimitta by focusing on a small spot of white the size of a tile or seashell within this vast field of whiteness. Is the attention steady when resting in this focused perspective? Try expanding your attention to take in a vast expanse of white like the horizon of Antarctica—white as far as you can imagine. Is the attention still steady with this vaster view? Alternate a few times between an expanded perception of whiteness and a focused dot of whiteness that appears within a broader field of white in front of your face. Enjoy this white spot in a white field, without edges, without defining borders. Notice that you can focus on any spot of whiteness that you choose and the attention will remain at that spot unmoved. Sense the all-encompassing expansiveness of the white nimitta and the stability of the mind as it meets this concentration object.

  Once the dimensionlessness of the nimitta is apparent and the nimitta is steady, infinite, and bright, you have a suitable object for absorption. At this point resolve to attain the first jhāna and release your attention to unify with the white nimitta. Allow consciousness to dwell with this borderless perception of the concept white. You may sense a vast, unrestricted, and dimensionless quality to perception.

  As consciousness unifies with the expanded kasiṇa, the mind will assume correspondingly expanded qualities. Wherever you place your attention in the field of white, it remains there, undisturbed and unmoved. Place your attention on the nimitta and let it settle there, quietly and gently, yet thoroughly absorbed in the perception of whiteness, without slipping off or moving around. One of my teachers compared this to hanging your hat on a wall peg and finding that it remains there without requiring further strain to shore it up. It may feel as though you are merely relaxing into the stability of the jhāna, but consistent effort and clarity of intention are needed to support the durability of absorption.

  EMERGING AND PROGRESSING THROUGH THE FOUR JHĀNAS

  After you can sustain the first jhāna with the white kasiṇa for more than one hour without interruption, or when you feel satisfied, emerge from absorption and direct your attention to the mind door at the heart base. Discern the five factors present in the first jhāna. Reflect on the two disadvantages: (1) the coarseness of vitakka and vicāra, and (2) the dangerous proximity of the first jhāna to hindrances, especially restlessness. Consider the advantage of the second jhāna: the greater quietness of pīti, sukha, and ekaggatā. Resolve to let go of the directing and sustaining activities of attention and aspire for the second jhāna. Return your attention to the white nimitta and settle in a unified perception of the second jhāna with the white kasiṇa as the object of your meditation.

  When you have remained in the second jhāna for at least one hour or are satisfied with the level of your attainment, emerge and reflect on the two disadvantage
s of the second jhāna (proximity to first jhāna and the coarseness of pīti) and the advantage of the third jhāna (an absorption with sukha and ekaggatā will be more sublime). Resolve to abide in the third jhāna, and cultivate it until you are satisfied. When you are ready to progress beyond the third jhāna, emerge, reflect on the two disadvantages (proximity to second jhāna and coarseness of sukha) and the advantage of the fourth jhāna (upekkhā and ekaggatā are more peaceful). Resolve to dwell in the fourth jhāna; direct your attention to the white nimitta; and then dwell for as long as you wish in the fourth jhāna, inviting the mind to expand to unlimited dimensions and the light of wisdom to grow strong and bright.

  As your meditation progresses, you will continue to cultivate stability at each level and review each previous step. It is better not to skip steps, but you may move quickly through the early stages to reserve the bulk of your meditation time for the higher jhānas or more recent attainments. For instance, you might begin to spend only a few minutes in the lower jhānas with breath as the object and rapidly sequence through the thirty-two parts to preserve more time to dwell with the kasiṇas. With each progression to a new object or level of attainment, repeat the previous jhānas and spend at least one hour immersed in your most recent attainment. To transition between jhānas, please don’t just slip and slide between states. Each time that you emerge from a jhāna, identify the jhāna factors, and reflect on the disadvantages and advantages of the jhāna factors and states that characterize the first three jhānas. At this stage, you do not need to reflect on disadvantages of the fourth jhāna; this reflection will be performed later, in preparation for the immaterial attainments (chapter 7).

  Don’t forget to take the time to systematically expand the kasiṇa to vast proportions. Although you may be able to experience brief absorptions using a confined sense of color, the unique attributes and profound stability offered by kasiṇa practice depends upon the limitless dimensions of the object of your meditation. If your absorptions feel fragile, check that the nimitta has maintained its expansive potential. If it appears to have shrunk, then take the time to spread and expand the kasiṇa once again, and confirm that the mind remains stable when focusing on a small spot and also on a vast horizon.

  EXPAND YOUR RANGE WITH ADDITIONAL COLORS

  If your time in retreat is limited, you may wish to specialize in just one kasiṇa. The white kasiṇa is generally preferred because it presents the most luminous appearance and generates a strong light. Mastery in one kasiṇa is sufficient to progress through the remaining immaterial absorptions and to develop liberating insight. You may wish, however, to develop the remaining kasiṇas to strengthen concentration further. There are three additional colors recommended in the Theravāda tradition: yellow, red, and a darkish hue, called in Pali nīla. This dark color is sometimes described as blue, black, green, or brown; essentially, it is a very dark but luminous color.118 To produce the nīla kasiṇa, we use the dark color of bile, black hair, or the pupil of the eye. To form the yellow kasiṇa, we use the yellow color of our urine. For the red kasiṇa, we use the color of our blood. To produce each colored kasiṇa, progress through the same sequence of steps that you used to produce the white kasiṇa.

  To develop the nīla kasiṇa, for instance, first quickly sequence through the previous attainments: the four jhānas with breath as the object, the thirty-two parts, the repulsive skeleton, and the four jhānas based on the white kasiṇa. Then return your attention to the bile, focusing on the color. As the color of the bile becomes apparent, give your attention to that dark bluish-brownish-black color as a concept. Disregard any imperfections or aberrations found in bile. The kasiṇas use color as the object of concentration, unbound from the texture, shape, and form of the material object that bore the color. Focus on the pure perception of color, devoid of particular details in the colored material substance. Repeatedly bring your attention to this dark color until a luminous disk appears before your mind’s eye. Then, just as for the white kasiṇa, incrementally expand the field of this nīla kasiṇa until it is stable, strong, and infinite, without boundaries, extending above, below, around, and everywhere. Try focusing sometimes on a small area and sometimes on a large area. Test the stability of the nimitta, and then, when you feel ready, resolve to enter the first jhāna. Systematically establish the four jhānas, stabilizing each one for a full hour before emerging, reflecting on the jhāna factors, the disadvantages and advantages, and the aspiration for a subtler attainment. This way your concentration will grow strong, your mind will become malleable, and you will develop facility with each level of accomplishment.

  In the same way, you can use the color of your urine to form the yellow kasiṇa and the color of blood to cultivate the red kasiṇa. In these cases you capitalize on your recent concentration by beginning with the body parts that you have previously discerned. However, color kasiṇas do not necessarily require an anatomical reference. The yellow kasiṇa does not arise through a contemplation of liquid urine per se; the kasiṇa occurs rather by contemplating the basic concept of yellow, which in this instance is derived from the perception of urine. Likewise, the red kasiṇa is not a tangible red object; it is not the contemplation of red blood as in the thirty-two-part meditation. The red kasiṇa is formed by using the essence of the color red derived from the perception of blood.

  Once you have established the color kasiṇas based on body parts, try using any external object in your immediate environment the same way. Bones are not the only white objects in our world. Any white object can stimulate the arising of the white kasiṇa—a bed sheet, a pot of steamed basmati rice, a squirt of titanium white acrylic paint, a white tulip, a blank sheet of paper, an egg. Similarly, the nīla kasiṇa could be based on the sight of a crow, a freshly polished boot, a cast iron frying pan, a black coral gemstone, or the black exoskeleton of a dung beetle. Use any nearby yellow object to generate the yellow kasiṇa. Flowers are usually recommended; I, however, was personally inspired by a vacuum cleaner encased in a bright cadmium yellow plastic shell. Similarly, any red object may serve as the foundation for the red kasiṇa: a strawberry, the back of a friend’s shirt, a bowl of tomato soup, a stop sign, a fire extinguisher. The particularities of the initial tangible object are of no significance. Let the perception remain simple. If you become fascinated with extraneous details of the physical support for color, whether the temperature of blood, the function of a vacuum cleaner, the texture of a stone, the seeds on the skin of the strawberry, or the scent of a flower, the nimitta will not expand to infinite proportions.

  The development of the color kasiṇas represents a significant movement from gross to subtler perceptions that usher consciousness into expanded spacious proportions. You progress from the concentrated discernment of internal body objects to the abstraction of color. You abstract a rudimentary concept from an ordinary perception and use that abstraction—a pure concept of color—as the meditation object. Colors and elements are among the most basic concepts one can create; they are stripped down, unembellished notions. Such bare concepts serve as the expandable mental media that make kasiṇa practice possible.

  As your meditation progresses you may notice that the mind is growing incredibly bright. The colors may appear so luminous and radiant that the brightness of the mind minimizes the saturation of color; this may be most noticeable in the fourth jhāna. The intensification of the light of wisdom is a valuable feature of kasiṇa practice and will be used later to illuminate subtle realities of mind and matter.

  KASIṆAS DERIVED FROM ELEMENTS

  To begin work with the earth kasiṇa, you start by actually looking at some dirt, soil, or ground. You might go to the garden, by the side of the road, an open field, or any place that you find an open swatch of soil, and draw a circle on the ground delimiting an area to contemplate as “earth.” The tradition suggests using reddish color soil, like potter’s clay, which is commonly found in northern India where the Buddha lived. Don’t worry if you li
ve in a place where the earth is more gray or brown; it does not need to be exactly like reddish clay. It should not be so dark, though, that it would be confused with the nīla color kasiṇa, nor should it be textured with gravel, sand, twigs, or moss. A simple circle of earth, one to two feet in diameter, will suffice. Smooth it out, clear out as many imperfections as you can, then sit and gaze at it. Establish concentration again with any meditation subject that you have previously mastered such as the breath or a color kasiṇa. When you emerge from concentration and open your eyes, look at your circle of earth. Close your eyes and notice if you can hold the image of the circle of earth in your mind clearly with closed eyes. If not, then alternate gazing at the circle of earth and concentrating the mind in meditation until the image of earth is well established. Then leave your physical earth circle and return to your room or meditation hall to sit recollecting the mental sign, which is now your kasiṇa of earth. Do not entertain interest in the various physical characteristics of earth, such as its hardness, or roughness. Focus only on the bare concept—earth—as an abstraction, separated from the attributes of its particular base. The earth kasiṇa is a basic mental representation of the material quality that we call earth. It is, in other words, a concept.

  It is necessary to have a clear image to focus upon. If the image fades, walk back to the place where your material-earth kasiṇa is located and look again—let it register in your memory. Once the image is clear in your mind, it will quickly expand in a similar progression as the color kasiṇas did. It will become totally smooth, without blemish or particularization, purified of all imperfections such as spots, sand, ripples, stones, or textures. Thus, when the concept of earth is held in the mind, it may appear as a smooth, luminous, and stable disk, with a hint of an earth tone color in front of your closed eyes.