How Do We Know Whether We Are Involving Ourselves In A Lifelong Path Of Auto Hypnosis?

[Shotime]

I've only read a little about Buddhism. I have one book which consisted of a series of lectures by a well known Buddhist. I can't remember his title, but even my TWGF knew who he was.

In any case, there's a lot of wisdom in the teachings even though the lectures were given to an American audience. I'm sure no one in the audience was broke.

A couple things I remember, which you talked about. One thing I believe is the existence of Karma. Past lifetimes. How there is a ripple effect for every action you take. In this, and ensuing lives. What you contribute, and what you take. I also believe "defilements" (that's his word) bring suffering. I can't imagine what the payoff is or how you get there. Maybe you don't get there at all. Alice in Wonderland (I forget how it ends), The Wizard of Oz were where I learned that after your "journey" to Wonderland or to see the Wizard, and you wake up, you're already home. You never really left. I like cartoons anyway. Everything starts with you. The writers were very clever men to write what was probably, belief wise, not accepted teachings.

I'm giving myself a headache.

[camerata]

I thought Nibbana was Union with the Divine (the release from the cycle of rebirth and the extinction of all desires and aversions; the attainment of enlightenment).

Yes to the stuff in brackets, but I don't think a Buddhist would call it union with the divine. That's more of a Hindu concept. I'd say it is the breaking down of the separateness of the individual from everything else. It's difficult not to sound New Agey, but it really is "becoming one with everything."

I think a lot of Western Buddhists go through an initial period of accepting all of Buddhism. Then critical thinking kicks in again and they do a re-evaluation and start investigating what is belief and what isn't, what's in the scriptures and what isn't. Eventually, they work out their own particular path. This may apply to monks too. If you look at the senior Western disciples of Ajahn Chah, they all seem to be teaching from a similar but different perspective.

[Brucenkhamen]

I restrict input at this stage to:

Selfless charity.

Daily sitting practice.

Self awareness of my daily conscious state.

Refrain from harming others.

Sounds good.

Have you noticed any improvement in your day to day awareness, balance, and sense of well being? If so there's your reward for your practice right there.

If you have then you'll want to take another step along the path.

Worrying about whether Nibbana is like this or like that is a bit like planning to walk from New York to San Francisco and studying the San Francisco street map on day 2, you study the map of your next step not the step that is far into the distance.

You said you had experienced hypnosis in the past, has your meditation experience ever felt like that felt? If not then I think you've got nothing on which to base your fears.

[rockyysdt]

Sounds good.

Have you noticed any improvement in your day to day awareness, balance, and sense of well being? If so there's your reward for your practice right there.

Feel softer, less aggressive and more accepting.

I can see and wish to distance myself from my bad habits but very easily return to these during stressful episodes or when not mindful.

You said you had experienced hypnosis in the past, has your meditation experience ever felt like that felt? If not then I think you've got nothing on which to base your fears.

It depends on what your teacher asks you to focus on or how they interpret your visions for you, as you work through the various stages of your journey.

Entering a deeply relaxed state for many hours, with someones instructions or interpretations is the area of concern.

[Brucenkhamen]

It depends on what your teacher asks you to focus on or how they interpret your visions for you, as you work through the various stages of your journey.

Entering a deeply relaxed state for many hours, with someones instructions or interpretations is the area of concern.

I can't say I've had any visions as a result of my practice and if I did I'd expect to interpret them myself in terms of the four noble truths (unsatisafactoriness, impermanance, not self), though I'd probably discuss them with a teacher if I were on an extended retreat I wouldn't expect them to interpret them for me.

This is the dry insight/vipassana approach, perhaps you are expecting something different from your practice.

[sabaijai]

Nibbana is neither infinity nor union with the divine. It is the letting go of these things and every other notion where nama (mentality) and rupa (form) create constant citta (mind waves). The absence of all this is nibbana,

[rockyysdt]

Nibbana is neither infinity nor union with the divine. It is the letting go of these things and every other notion where nama (mentality) and rupa (form) create constant citta (mind waves). The absence of all this is nibbana,

Is it possible that these expressions are attempts to verbalise something incomprehensible to our physical (finite) state?

Surely no human can come close to understanding or being able to describe Nibbana unless they experience.

If it's a state of egoless union with no beginning or end, then why can't this be described as infinite and divine?

If nibbana is purely the absence of all then isn't this permanent death?

On the other hand if it's the absence of all ego, then isn't this reconnecting with our egoless entity which was always part of the whole?

[sabaijai]

Nibbana is neither infinity nor union with the divine. It is the letting go of these things and every other notion where nama (mentality) and rupa (form) create constant citta (mind waves). The absence of all this is nibbana,

Is it possible that these expressions are attempts to verbalise something incomprehensible to our physical (finite) state?

Surely no human can come close to understanding or being able to describe Nibbana unless they experience.

The Buddha described it, with no mention of the divine. There is also ample discourse in the Abhidhamma and other parts of the Tipitaka. Of course you're free to come up with your own definition - but it might not bear any relation to the nibbana of canonical Buddhism.

From the Suttanata:

'But, Venerable Gotama [the Brahman, Aggivessana Vacchagotta, is addressing the Buddha], the monk whose mind is thus released: Where does he reappear?'

'"Reappear," Vaccha, doesn't apply.'

'In that case, Venerable Gotama, he does not reappear.'

'"Does not reappear," Vaccha, doesn't apply.'

'...both does & does not reappear.'

'...doesn't apply.'

'...neither does nor does not reappear.'

'...doesn't apply.'...

'At this point, Venerable Gotama, I am befuddled; at this point, confused. The modicum of clarity coming to me from your earlier conversation is now obscured.'

'Of course you're befuddled, Vaccha. Of course you're confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know. That being the case, I will now put some questions to you. Answer as you see fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, "This fire is burning in front of me"?'

'...yes...'

'And suppose someone were to ask you, Vaccha, "This fire burning in front of you, dependent on what is it burning?" Thus asked, how would you reply?'

'...I would reply, "This fire burning in front of me is burning dependent on grass & timber as its sustenance."'

'If the fire burning in front of you were to go out, would you know that "This fire burning in front of me has gone out"?'

'...yes...'

'And suppose someone were to ask you, "This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?" Thus asked, how would you reply?'

'That doesn't apply, Venerable Gotama. Any fire burning dependent on a sustenance of grass & timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as "out" (nibbuto).'

'Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Freed from the classification of form, Vaccha, the Tathagata is deep, boundless, hard-to-fathom, like the sea. "Reappears" doesn't apply. "Does not reappear" doesn't apply. "Both does & does not reappear" doesn't apply. "Neither reappears nor does not reappear" doesn't apply.

'Any feeling... Any perception... Any mental process...

'Any act of consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned... Freed from the classification of consciousness, Vaccha, the Tathagata is deep, boundless, hard-to-fathom, like the sea.'

— M 72

The person who has attained the goal is thus indescribable because he/she has abandoned all things by which he/she could be described. This point is asserted in even more thoroughgoing fashion in a pair of dialogues where two inexperienced monks who have attempted to describe the state of the Tathagata after death are cross-examined on the matter by Sariputta & the Buddha himself.

Sariputta: What do you think, my friend Yamaka: Do you regard form as the Tathagata?

Yamaka: No, sir.

Sariputta: Do you regard feeling as the Tathagata?

Yamaka: No, sir.

Sariputta: ...perception...?

Yamaka: No, sir.

Sariputta: ...mental processes...?

Yamaka: No, sir.

Sariputta: ...consciousness...?

Yamaka: No, sir.

Sariputta: Do you regard the Tathagata as being in form? Elsewhere than form? In feeling? Elsewhere than feeling? In perception? Elsewhere than perception? In mental processes? Elsewhere than mental processes? In consciousness? Elsewhere than consciousness?

Yamaka: No, sir.

Sariputta: Do you regard the Tathagata as form-feeling-perception-mental processes-consciousness?

Yamaka: No, sir.

Sariputta: Do you regard the Tathagata as that which is without form, without feeling, without perception, without mental processes, without consciousness?

Yamaka: No, sir.

Sariputta: And so, my friend Yamaka — when you can't pin down the Tathagata as a truth or reality even in the present life — is it proper for you to declare, 'As I understand the Teaching explained by the Master, a monk with no more mental effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death'?

Yamaka: Previously, friend Sariputta, I did foolishly hold that evil supposition. But now, having heard your explanation of the Teaching, I have abandoned that evil supposition, and the Teaching has become clear.

Sariputta: Then, friend Yamaka, how would you answer if you are thus asked: A monk, a worthy one, with no more mental effluents, what is he on the break-up of the body, after death?

Yamaka: Thus asked, I would answer, 'Form... feeling... perception... mental processes... consciousness are inconstant. That which is inconstant is stressful. That which is stressful has stopped and gone to its end.'

— S XXII.85

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[rychrde]

Rocky, in answer to your original question, why not do the experiment and see for yourself? I mean, try hypnosis for a while and see what it really feels like rather than believing what others (many who from their comments have no experience of hypnosis) are saying. Hypnosis was developed as a secular tool in psycotherapy. It can implant ideas into your head if you let someone else do so, but it can also be liberating in shedding the effects of past experiences. It can also lead to profound spiritual experiences. Just try it, and report back :-) To avoid some of the suggestions implanted into many self-hypnosis tapes just use the same method and record your own. Eventually you'll be able to go down into that state without the verbal props. Remote viewing techniques are also very similar and, I suspect, lead to the same state but for a different purpose. Free materials at the farsight institute and monroe institute. The mind is still the most mysterious part of space.

Hi rychrde

I've used hypnotherapy in the past.

The psychologist was a little rushed and not flowing when we had our session.

She taped it and invited me to play the recording daily during relaxation sessions.

I ended up adopting her speech mannerisms, some quite annoying, but my issue remained.

There's no doubt hypnotism works and can be powerful.

My concern was:

Are Buddhist beliefs real or is the experience a product of auto hypnosis and not real?

Most have indicated that a teacher or guide is needed to facilitate growth and enlightenment.

There in lies the problem.

Approved Buddhist teachers or guides provide the input or material for hypnosis.

Some self teach by reading Buddhist works.

It becomes auto hypnosis because you apply it during the sitting.

Does following such instruction (suggestion) during sittings end up creating the illusion of enlightenment or is it real?

A few things here. Different Buddhist schools have different philosophies regarding enlightenment. I don't think this is such a bad thing, as keeps them all on their toes and provides a way of justifying these esoteric states from becoming just verbal props. I came across Tibetan Dzogchen when in a Zen monastery - yeah ironic really! One of the basic Dzogchen views is that everyone can, theoretically, achieve enlightenment in this lifetime and on their own. This was of key importance to me, as I thought the same - having an unbroken chain of masters and students is useful in propagating the practices but if self-realisation is negated then breaking such a chain would logically break the ability to gain self-knowledge. Also, many experiences I had were before I had encountered Buddhism and therefore were not conditioned by its teachings. So, according to Dzogchen, there is nothing stopping you gaining enlightenment on your own. Indeed, according to Dzogchen, everyone is already enlightened - they just don't know it. This is very similar to neoplatonism in that the philosopher's stone is the most obvious and simple thing in the universe but that the foolish simply ignore it.

Given this philosophical outlook, in practice there are obstacles in the way and there are a range of practical methods designed to overcome these obstacles. This is where a direct contact between master and student is necessary - and I would stress a personal contact, not just listening to lectures. Tibetans are a practical lot and do not see this as more than an athlete needing a trainer. Assuming the master is teaching from experience then this is invaluable. The texts one works from are also full of commentaries about positive and negative reactions to the practices and any changes that may need to be made to fit the individual. Unless you can read Tibetan then you will need a translator.

There is no knowledge from the outside - this is true in the physical sciences as in the esoteric sciences. There is no way to know if you are replacing one delusion with another. The one litmus test I use is to see if you are being told that "this is reality". In good tantric style, all the images, all the colours and symbols and breathing excercises are just props - a realisation that they are props leads to a realisation of the inner self that is at the core. The one fundamental problem of most religions is that they tell you to believe that the images are real. The images are symbols relating to functions. To prove this I often quote one of my masters, who, having been brought up in India rather than Tibet, told us that the visions he had as a student were technically correct but were full of Indian characters. The functions were correct, just that the images were influenced by the environment. We would most likely have christian imagery grafted onto these inner functions - a great starting point are Jung's works on the collective unconscious and mystical symbolism. A spiritual system that teaches not to believe these images, not to grasp at them, not to believe that they are the ultimate reality, is the only way I can see not to replace one delusion with another.

Shame about the hypnosis but I too had one hypnotherapist who I at one point lost complete confidence in. I think I said in my first reply that it is worth finding one you like and get on with. Most people think of hypnosis as a loss of control but it is actually a heightened sense of perception - if the hypnotist is having tea and biscuits and flicking through a magazine while you're in regression you certainly know about it.

[rockyysdt]

One of the basic Dzogchen views is that everyone can, theoretically, achieve enlightenment in this lifetime and on their own. , everyone is already enlightened - they just don't know it.

Encouraging to read.

Enlightenment is my goal although my progress is well behind the others.

Given this philosophical outlook, in practice there are obstacles in the way and there are a range of practical methods designed to overcome these obstacles. This is where a direct contact between master and student is necessary - and I would stress a personal contact, not just listening to lectures. Tibetans are a practical lot and do not see this as more than an athlete needing a trainer. Assuming the master is teaching from experience then this is invaluable. The texts one works from are also full of commentaries about positive and negative reactions to the practices and any changes that may need to be made to fit the individual. Unless you can read Tibetan then you will need a translator.

I've read that life presents you with a teacher when you are ready for one.

I suppose that is unless your khama prohibits this.

There is no way to know if you are replacing one delusion with another. The one litmus test I use is to see if you are being told that "this is reality". In good tantric style, all the images, all the colours and symbols and breathing excercises are just props - a realisation that they are props leads to a realisation of the inner self that is at the core. The one fundamental problem of most religions is that they tell you to believe that the images are real. The images are symbols relating to functions. To prove this I often quote one of my masters, who, having been brought up in India rather than Tibet, told us that the visions he had as a student were technically correct but were full of Indian characters. The functions were correct, just that the images were influenced by the environment. We would most likely have christian imagery grafted onto these inner functions - a great starting point are Jung's works on the collective unconscious and mystical symbolism. A spiritual system that teaches not to believe these images, not to grasp at them, not to believe that they are the ultimate reality, is the only way I can see not to replace one delusion with another.

This is the greatest issue to me.

I'd hate to devote my life to a system or belief only to end up hypnotising myself.

Even if there may be many positives it would just be another self help program only repackaged (Buddhism).

Most people think of hypnosis as a loss of control but it is actually a heightened sense of perception - if the hypnotist is having tea and biscuits and flicking through a magazine while you're in regression you certainly know about it.

The trouble with hynosis is that the new data can lie hidden in the subconscious well after you remember the initial programming event.

[sabaijai]

I came across this explanation while doing other research:

Meditation is the natural process of mental development. Self-hypnotism is an artificial process of conditioning your memory, so that some form of behaviour, feeling or sensation will be changed according to the conditions. A distinguishing feature of self-hypnosis is that it produces a loss of self-awareness, because the object of concentration used for hypnosis is external to the body.

In true meditation, the object of concentration is inside the body and the more you meditate, the more the self-awareness increases.

source

[rockyysdt]

I came across this explanation while doing other research:

Meditation is the natural process of mental development. Self-hypnotism is an artificial process of conditioning your memory, so that some form of behaviour, feeling or sensation will be changed according to the conditions. A distinguishing feature of self-hypnosis is that it produces a loss of self-awareness, because the object of concentration used for hypnosis is external to the body.

In true meditation, the object of concentration is inside the body and the more you meditate, the more the self-awareness increases.

source

Excellent reference S J.

Auto hypnosis, delivered by those who seek power and control, can be an issue.

The concern is that a teacher can be the source of the external conditioning.

In the meditative state (deeply relaxed) the brain enters an "alpha" state during which it is highly receptive to input (hypnosis).

The input could be a concept your teacher wants you to explore.

This could include many of the things the Buddha determined.

That's why I fear input from teachers and rely on the source to come from within.

Alas all the stuff we talk about on this forum could end up seeping into our subconscious and become our new beliefs.

[camerata]

Alas all the stuff we talk about on this forum could end up seeping into our subconscious and become our new beliefs.

You think too much, rocky.

The mental cultivation of Buddhism is you training your mind to behave in a certain way that will enable you to reduce suffering and attain nibbana. It's your path! You've already decided on the goal. You may seek help from others, but you'll know if they try to brainwash you because you won't get the results you expect. To cultivate the mind, your subconscious has to be affected. But if you keep the goal in sight, your mind will have the wisdom to filter out anything that doesn't take you to the goal. This is what Ajahn Jagaro calls "true freedom" - having control over your own mind instead of it having control over you.

By now you should be realizing that intellectualizing about stuff doesn't take you anywhere. It's doing that gets results.

[rockyysdt]

You think too much, rocky.

The mental cultivation of Buddhism is you training your mind to behave in a certain way that will enable you to reduce suffering and attain nibbana. It's your path! You've already decided on the goal. You may seek help from others, but you'll know if they try to brainwash you because you won't get the results you expect. To cultivate the mind, your subconscious has to be affected. But if you keep the goal in sight, your mind will have the wisdom to filter out anything that doesn't take you to the goal. This is what Ajahn Jagaro calls "true freedom" - having control over your own mind instead of it having control over you.

By now you should be realizing that intellectualizing about stuff doesn't take you anywhere. It's doing that gets results.

It's true camarata.

I do think to much.

You can imagine how taxing the daily load of heavy thought is on my system, and is probably the reason for my slow progress to date.

I think of it as the last throws of my ego before it starts to lose its hold.

It's great thrashing out issues with you guys all the same.

It also helps me to correct a number of misconceptions of Buddhism I've carried through my life.

Edited September 15, 2008 by rockyysdt

[Brucenkhamen]

Auto hypnosis, delivered by those who seek power and control, can be an issue.

The concern is that a teacher can be the source of the external conditioning.

In the meditative state (deeply relaxed) the brain enters an "alpha" state during which it is highly receptive to input (hypnosis).

The input could be a concept your teacher wants you to explore.

This could include many of the things the Buddha determined.

That's why I fear input from teachers and rely on the source to come from within.

Alas all the stuff we talk about on this forum could end up seeping into our subconscious and become our new beliefs.

Where do you get the idea that Buddhist teachers are capable of doing this? I've met or sat retreats with a couple of dozen teachers and I've never met one who I felt could or was trying to manipulate me in the way you describe.

They are not magic, they are ordinary people like you and me.

There is a passage where Ananda says to the Buddha I think good friends are half the path, and the Buddha corrected him and said no they are the whole path. You won't make any progress without input from others who have been where you are going, it's like trying to travekl somewhere you've never been without a map or asking directions.

[Brucenkhamen]

I do think to much.

You can imagine how taxing the daily load of heavy thought is on my system, and is probably the reason for my slow progress to date.

Could it be the product of living in an Isaan village where nothing happens, where there's nothing to do all day? Good on you for trying to meditate but I think you need a more supportive environment.

Edited September 15, 2008 by Brucenkhamen

[rockyysdt]

Where do you get the idea that Buddhist teachers are capable of doing this? I've met or sat retreats with a couple of dozen teachers and I've never met one who I felt could or was trying to manipulate me in the way you describe.

They are not magic, they are ordinary people like you and me.

There is a passage where Ananda says to the Buddha I think good friends are half the path, and the Buddha corrected him and said no they are the whole path. You won't make any progress without input from others who have been where you are going, it's like trying to travekl somewhere you've never been without a map or asking directions.

Bruce.

I know you're right.

I think my scepticism is the result of my exposure in life and something I need to focus my self awareness on.

The postive I suppose is that the Buddha taught that a healthy scepticism is a good thing.

[rockyysdt]

Could it be the product of living in an Isaan village where nothing happens, where there's nothing to do all day? Good on you for trying to meditate but I think you need a more supportive environment.

Most of this time was focused on my girlfriends need to spend time and bond with her family (mother with terminal illness).

Quite an experience for me and a good time to reflect inwardly, the oppressive heat and the acrid smoke from the kitchen fires choking my lungs, not withstanding.

Perhaps a predeterimined test of my resolve, as it was here where I met the chain smoking, whiskey drinking monk who wanted to give me advice.

Even though we couldn't understand a word said to each other, phone numbers were swapped.

[Brucenkhamen]

I came across this from Sayadaw U Tegineya and thought it gave a good explanation of how the process works and it made me think of this thread.

It doesn't sound much like auto hypnosis to me...

We usually acquire wisdom or knowledge by learning

through reading or hearing (sutamayā paññā), by thinking

and reasoning (cintāmayā paññā), and through direct

experience (bhāvanāmayā paññā).

Sutamayā paññā is acquiring the right information to get us

started. Cintāmayā paññā is the process of digesting this information.

Bhāvanāmayā paññā is understanding which arises through

direct experience. We need both sutamayā paññā and cintāmayā

paññā in order to practice mindfulness effectively so that experiential

wisdom, bhāvanāmayā paññā, can arise. All three are part of

meditation, all of them are essential for vipassanā.

When we are new to meditation we need to read Dhamma books

or at least listen to and participate in Dhamma discussions. This gives

us the information and advice we need to practise, some ‘material’ to

think about. We need to remember information and advice, we need

to reflect when confronted with difficulties, and – of course – we

should also ask questions in Dhamma discussions.

Making this conscious effort to bring in wisdom is essential.

However, it is also very important to bear in mind the impact that

this acquired knowledge will have on our practice. All such information

will keep working at the back of our minds, will influence

the way we think, the way we see things. So make sure that you

have really understood ‘the basics’; make sure that you know what

you are doing. Whenever you are uncertain or when you cannot figure

things out by yourself, clarify your understanding with a teacher.

It is vital to have the right information, the right motivation and the

right thinking to practise intelligently and effectively. For most of us

this process of acquiring wisdom is a slow and often painful learning

experience – we keep making mistakes.

Don’t be afraid of making mistakes and – even more importantly

– never feel bad about having made a mistake. We cannot avoid making

mistakes; they are in a sense the stepping stones of our path, of

our progress. Becoming aware of, carefully looking at, and learning

from mistakes is wisdom at work! As we learn from our mistakes,

wisdom will start coming in more naturally, more automatically.

Over the years, as our practice progresses, as we become more and

more mindful, the knowledge and understanding we have accumulated

will naturally come in more quickly. Wisdom and mindfulness

will start working as a team.

When awareness becomes natural, the mind is strong and the

wisdom you have acquired is always available. You no longer need

to make an effort to bring it in. When the observing mind gets stronger,

wisdom can deal more competently with defilements. As your

wisdom grows, the mind becomes purer and more equanimous.

Eventually you will start experiencing moments of equanimity and

clarity in which you begin to see things in a completely new light. In

other words, you start having insights.

Having an insight means understanding deeply what you previously

only understood superficially, intellectually. It is something

that happens naturally, spontaneously; you cannot make it happen.

The account of someone describing certain experiences leading up

to an insight and the actual insight itself are two fundamentally different

things. So having similar experiences yourself does not at all

mean that you are having an insight or that you will have an insight.

When the time is ripe, when you are ready, you will have your distinct

experiences and your own distinct insights. Then you will

understand the vast difference between whatever you have read or

heard about insight and the actual insight. You can express the effect

an insight has on you or the experiences ‘around’ it but not the depth

of understanding you gain through the insight.

Such a direct experience of reality will have a profound impact

on your practice, on the way you perceive the world and on the way

you lead your life. In other words, the wisdom you acquire in this

way will immediately alter the way you see things. However, an

‘insight-mind’ is not permanent; it only lasts for a moment. What

perpetuates, what remains ‘alive’ is its quality, its potential. Unless

we keep nurturing this quality it can fade away. Only continued

practice will keep it alive, will make sure that the wisdom you have

acquired keeps doing its job and that you keep growing in wisdom.

Continued practice does not mean you have to spend a certain number

of hours per day or per week sitting in meditation, even though

it certainly helps. Continued practice means being mindful in whatever

you do, to the best of your abilities.

At this stage of the practice, wisdom is moving into the limelight.

Awareness remains as always at its side but now wisdom is

running the show. This kind of wisdom will help us make significant progress in our practice.

Sutamayā, cintāmayā, and bhāvanāmayā paññā also work hand

in hand. The wisdom you gain by thinking will increase your faith

in the Dhamma and therefore further stimulate your interest in the

practice. Increased interest in the practice will result in more learning

and thinking. You will stop being afraid of making mistakes and

will start exploring new ways of dealing with difficulties. You will

see the benefits of the practice more clearly and understand what

you have learned at deeper levels. All this will further increase your

faith. Once you start having insights your faith in the Dhamma will

get a tremendous boost. This will yet again strengthen your determination

to practise wholeheartedly. The practice of mindfulness

will become the mainstay of your life and your world will never be

the same again.

No matter how experienced you are, no matter how much more

knowledge you have than everyone else, never be satisfied with the

wisdom you have acquired or with the depths of insight you have

had. Do not limit yourself; always leave the door wide open for new

and deeper understandings.

[rockyysdt]

Great resource Bruce.

I'm copying it for future reference.