Contemplation in the Peaceful Study

"Learning from external sources, one engages in Contemplation in the Peaceful Study upon developing conceptual paths of return from the Solidity of Objective Real-ifying to the Insubstantial Basis of Being." - Walking the Wakeful Path Home

The Peaceful Study is the third of six locations identified in 'Walking the Wakeful Path Home.'

The image of a peaceful study evokes a quiet, protected space, rich with sources of knowledge and wisdom; worlds of wonderment and amazing vistas to be found within the covers of each shelved tome.

In walking the wakeful path of Asheyana, one deepens in knowledge of human experience and in discernment of concepts to be adopted.

Walking the wakeful path home requires knowledge and discernment about which way to proceed, as some paths may take longer than others.

From an Asheyana perspective, the path is evolving, though in retrospect, one's path may appear set from the beginning when framed to share for understanding.

In learning from external sources, one is deepening in knowledge of the artful words and useful meanings of those who came before.

In engaging in contemplation in the Peaceful Study, one is allowing space and time to develop familiarity with the words of those who came before, to discover the meanings for oneself, and to distinguish which should be adopted for the journey ahead. 

This step has to do with refining one's awareness and knowledge of human wisdom, one's learning and education of the world.

It is recommended to seek known, good, reputable sources to begin contemplation. It is also recommended to have a fairly clean, orderly space for a study--either a personal space at home or a quiet, public space such as a library study room that can be reserved without undue interruption.

The 'Solidity of Objective Real-ifying' has to do with taking words and meanings encountered to be objectively true or false rather than resonate and precious or artless and surpassable.

'Developing conceptual paths of return' has to do with contemplating sources with the purpose of interrupting the solidity, gently leading the mind back to the Insubstantial Basis of Being.

"A little learning is a dangerous thing;
Drink deep, or taste not the Pierian spring:
There shallow draughts intoxicate the brain,
And drinking largely sobers us again."
- Alexander Pope

The Progression of Contemplation

Contemplation has a progression from attentiveness to a source through adoption of resonant and precious concepts.

The sub-steps are as follows:

• Attentiveness

One returns to the state of Insubstantial Basis of Being, with interest and anticipation for the source to be considered.

• Consideration

One reads or hears the words to be considered for contemplation. 

• As one hears or reads, initial meanings and associations begin to form. 

  • If, at any point, the initial meanings and associations begin to lose coherence as additional words form new meanings, go back and refine the initial meanings with an understanding what is to come later

• Read or hear words for a set amount of time or a set amount of ideas

  • Allow time to appreciate the words and digest the meanings ascertained during a session

  • As needed, write down questions to clarify one's understanding of the material

  • As appropriate, write down quotes from the source that are resonant with one's experience

In this way, one considers a source for later contemplation.

• Contemplation

One then contemplates the words to contemplate using the Insubstantial Basis of Being through:

• • Recitation

    • Reciting the words to contemplate in full, as in the case of a passage, or in contraction, as in the case of a special quote

    • As the words are recited, receptive to insight, one refines their understanding of the meaning

    • As the words are recited, receptive to experience, one sees how the meaning affects their mental and emotional state 

  • Rumination

    • Slowing down the recitation or focusing on particular phrases in repetition, one spends more time in deep contemplation

    • As the words are ruminated, receptive to insight, one deepens their understanding of the meaning and related conceptual associations

    • As the words are ruminated, receptive to experience, one allows for deeper affect of their mental and emotional state in response to deeper understanding of the meaning

  • Recollection

    • As one recites and ruminates, one applies the practice of reflection in response to arising mental and emotional states

    • Passages and quotes that seem timely, useful, and resonant should be considered for verification against one's own experience

    • At the end of contemplation, regardless of the mental or emotional effect of the words and meaning, one regards what one has contemplated as 'what has been contemplated' rather than 'what is true' or 'what is false'

One may also apply investigation and analysis of concepts considered, shifting effort towards the Insubstantial Basis of Concepts.

• Verification

Having contemplated words worth considering and finding some timely, useful, and resonant meaning among them, one then seeks to verify for themselves these meanings against their own experience.

• Cooperative verification involves verifying meanings against supportive tests, such as another sympathetic source, or another source with no allegiance to falsifying the meaning being verified.

• Non-cooperative verification involves verifying meanings against unsupportive tests, such as an unsympathetic source, or even an antagonistic source.

Verification may be said to take place when:

• no other source has suitably falsified the meaning to be verified, and when 

• one abides peacefully with the meaning to be verified

If one is unable to verify the meaning, or if a verified meaning loses its verification due to new information or falsifying tests, one should exert oneself to release any attachment to the falsified meaning, regardless of other laudable qualities it may possess, such as artful words or powerful expression.

• Adoption

Having verified the meaning, one adopts, or chooses to live by the meaning in whatever way seems appropriate.

• This does not imply that one holds the adopted meaning or its words present in one's mind at all times.

• One regards what one has adopted as 'what has been adopted' rather than 'what is true' or 'what is false'

• The words of a well-adopted meaning would arise in one's mind when it is useful and timely.

If a meaning one has previously adopted loses its verification due to new information or falsifying tests, one should exert oneself to release any attachment to the falsified meaning, regardless of other laudable qualities it may possess, such as artful words or powerful expression.

Contemplation Sources

It is recommended for one to identify and share their own Contemplation sources.

Some recommended sources include:

• SuttaCentral.net

• Nikaya sources of Bhikkhu Bodhi (English)

Further Contemplation sources may be enumerated here as appropriate. 

Contemplating diligently in the Peaceful Study, artful words and useful meanings of those who came before give rise to flashes of insight experience.

First, one may see these words and meanings as recipes to be followed by the letter towards the unerring goal.

Next, one may see in these words and meanings principles to be cherished and defended against the ignorant, the mistaken, or those antagonistic to truth.

Finally, one may see these words and meanings giving rise to an uncompetitive knowledge and discernment needed for knowing for oneself what is the way is forward, towards home.

May these words inspire the Asheyana practitioner to develop knowledge and discernment in Contemplation, abiding in resonance with the Insubstantial Basis of Being. May it be of benefit.