Our Lakeland Insight Meditation Group (LIMG) has been studying and practicing the teachings of the Satipatthana Sutta, the four abidings in mindfulness. This week, we are in the fourth foundation, mindfulness of dhammas (mental processes.) To this point in the dhammas, we have studied the five hindrances, the five aggregates, and the six senses. We are now studying the seven factors of awakening. We have studied the first two awakening factors of mindfulness and investigation. We now move to the awakening factor of energy. The rest of the awakening factors are joy, tranquility, concentration and equanimity.
Energy is rather synonomous with effort. Effort is also one of the factors of the eightfold Noble Path. When we first begin our practice, we will need some effort. The effort needed will be as simple as bringing mindful attention to the breath, then another breath and another breath and so on. There will need be effort to discern the wholesome from the unwholesome and let go of the unwholesome. With more experience in the practice, the practice will become effortless due to the energy accumulation of letting go of the unwholesome and aligning with the wholesome. Dharma energy, or viraya is the energy or effort that supports awakening.
“and what is the faculty of strength? He the noble disciple dwells as one who has produced strength; for the sake of abandoning unskillful dhammas and arousing skillful dhammas one is firm of steady valor unrelinquishing in purpose with regard to skillful dhammas.”
The Buddha
Mental energy begats mental energy and physical energy beats physical energy. We need to constantly remind ourselves of our purpose to come out of suffering, to become the person that we always wanted to be, and help others to reach and attain their potential. The word viraya was known in Pail to mean “heroic.” This energy is courageous, steadfast and determined.
The Buddha instructs us to practice in all conditions. there need be effort in staying in the meditative posture without movement for the duration of your chosen time. We will extend our sittings. Effort to practice wise speech. Effort to sit through sickness, foul moods, travel etc. We join a community, and contribute. We go on retreat. This all takes effort. “What you put into it you get out of it!”
We are aware and interested and there’s joy in this discovery of what is in the mind and how the mind is working. These two factors of mindfulness and interest are engaging factors, and energy to some degree. Energy is a result of engagement. The effort to present and discerning.
The Buddha instructs us to practice in all conditions. there need be effort in staying in the meditative suture without movement for the duration of your chosen time. Effort to practice wise speech. Effort to sit through sickness, foul moods, travel etc. Effort to go on retreat.
Like the Satipatthana instructions on the hindrances, the instructions are about learning the about the conditions that effect the presence of viraya and the other awakening factors. What are the conditions for viraya to be present? What is the thinking and the effect on the body? What is the experience of when viraya not present? What conditions support the maintaining of viraya in the mind? What conditions support the arising of viraya in the mind?
Mindfulness and investigation support the development of the other factors. Mindfulness is the “how” of attending to mental phenomena. Mindfulness attends with non greed, non hatred, non delusion. Ajahn Buddhadasa calls this pulling towards, pushing away or running in circles energy. Running in circles energy is likened to confusion or doubt. Investigation, dharma vicaya means discernment of the what is happening in the mind. Is what is happening unwholesome or wholesome? Anger would be unwholesome, this is push against energy. Loving kindness would be wholesome, the intent of constantly aligning with befriending all experience. Wise discernment may include seeing the effect of the anger in thoughts, with feelings and with mind.
With mindfulness and discernment we learn through the feeling tone of the body whether mental phenomena are wholesome or unwholesome. With mindfulness and repeated discernment, the mind becomes more familiar and sensitive to unwholesome or the wholesome mental states. This is where the practice becomes experiential. The effect of the activating and entertaining an unwholesome mental state is an unpleasant mental and bodily experience. We are viscerally, intuitively sensitive to the arising unconscious unwholesome mental phenomena arising to conscouinsnees. We have the ability to let the formation go before the formation comes to conscious awareness.
A factor for the activation of viraya are the four great efforts. We practice by activating and maintaining wholesome mental states. Aiming and sustaining of attention (vittakka/vichara) to the breath is the sustaining of a wholesome mental states, mindfulness. If we have been sleep walking in our practice, we wake up and bring mindfulness to this. We let go of unwholesome mental states and redirect the activation of unwholesome mental states. We reassert wholesome mental states. The intention to sit and meditate is an activation of a wholesome mental state.
In the introduction of the Satipattha Ssutte, the Buddha instructs us on how to practice:
“There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful.”
The Buddha is speaking about this energy with mindfulness. He also instructs us that we practice in this way through all activities:
“Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe & his bowl…Bringing initialing wise attention to an activity (vitakka) and sustaining our attention through the activity, (vicara,) takes effort, activates energy and accordingly stabilizes attention.”
Mental energy begats mental energy and physical energy begats physical energy. We need to constantly remind ourselves of our purpose to come out of suffering. The Buddha likened effort to playing a lute. If the strings too tight, lute is-not in tune. In our western culture, and there is a tendency to too much effort. In this case attention may become wobbly, leading to lack of attunement in relationship to self or others. If the strings on the lute are too loose, there is no music, there may be apathy, even depression. Each of us need to tune ourselves in so we can awaken, and in the process enjoy the path.
Here are some conditions for the arising of energy
- seeing the benefits of effort
- reflecting on the path to be follwoined
- honoring the offerings one has recieved
- Reflecting on the inspiring qualities of the Dharma, Sangha and Buddha
- Avoiding lazy people and associating with energetic people
- inclining the mind accordingly
Andy
Resources
Buddhdasa, D. Seeing with the Eye of Dhamma. Shambala. Boulder, CO. 2022.
Fella, A. “Seven Factors of Awakening: Energy, https://www.audiodharma.org/talks/14584, Audio Dharma, November 23, 2021.
Analayo, Bhikku. Satipatthana: A Direct Path to Realization. Windhorse. Cambridge 2003.
Carlson. P. “Understanding the Energy Awakening Factor,” https://orlandoinsightmeditation.org/2019/06/the-energy-awakening-factor-june-5-2019/Orlando Insight Meditation Group. June 5, 2019.
Fella, A. “Seven Factors of Awakening: Energy, https://www.audiodharma.org/talks/14584, Audio Dharma, November 23, 2021.
Goldstein, J. Mindfulness: A Practical Guide to Awakeing. Sounds True. Boulder, CO. 2016
Goldstein, J. “Satipatthana Sutta – part 28 – Factors Of Awakening: Investigation, ” https://dharmaseed.org/talks/player/1966.html ” Satipatthana Sutta Series Dharma Seed. April 2004.
Goldstein, J. Satipatthana Sutta- part 29-Factors of Awakening: Energy, “https://dharmaseed.org/talks/player/1967.htm” Satipatthana Sutta Series Dharma Seed. April 2004.