Ecstasy and Addiction in Buddhism

I have had many people say that I might have become addicted to ecstasy. I
have been saying, no, all along because ecstasy requires dispassion and
equanimity for it to emerge and deepen, whereas addiction is based upon grasping
and
aversion. And, some have come out and stated that ecstatic contemplatives
(jhana yogis) are addicted to ecstasy.

What I find most interesting about the accusation that I am addicted to the
ecstatic contemplative experience, is we live in a culture that is addicted to
many substances, such as alcohol, nicotine and caffeine, not to mention all of
the prescription medications people are taking, as well as the illegal
narcotics millions of Americans buy every year. However I do not consume any of
these things. I do not even take aspirin because all of the pains of sickness
and old age have been erased by the ecstatic sensations that pervade this body.

Others have said the Buddha rejected ecstatic states. However all one need
do is read the Pali canon to see that ecstasy (jhana) was one of the most
common topics the Buddha addressed. If you examine the glossary of the Digha
Nikaya alone you will find these references to jhana:

jhanas - Absorptions, DN 42, 1.3.21f., n.79, n.50, n.57, n.76f., 2.75ff.,
4.33, n.168, 9.10ff., 16.6.8f., 17.2.3, n.583, n.611, 26.28, 29.24, 33.3.3(6),
n.1118, n.1127, n.1143

Therefore in conclusion I believe you will agree with me that the ecstatic
absorption states (jhanas/dhyanas) were of central importance to the historic
Buddha's teaching method.

Well, in the Buddha's own words, yes, ecstatic states are not only desirable,
but ecstatic contemplatives (jhana yogis) are addicted to ecstasy, worse,
pleasure seeking. But, he said since it is a pleasure "not of the senses" it is
a pleasure worthy of seeking for one who seeks Buddhahood, Arahantship, full
enlightenment, nibbana.

Therefore the Buddha was addicted to ecstasy

Digha Nikaya 29
Pasadika Sutta
The Delightful Discourse
a translation from the Pali by
Maurice Walshe, Wisdom Publications, Boston 1987, 1995

24.2 There are, Cunda, these four kinds of life devoted to pleasure which
are conducive to disenchantment, to dispassion, to cessation, to tranquillity,
to realization, to enlightenment, to Nibbana. What are they? First a monk
detached from sense-desires, detached from unwholesome mental states, enters
and remains in the first jhana, which is with thinking and pondering, born of
detachment, filled with delight and happiness. And, with the subsiding of
thinking and pondering, by gaining inner tranquillity and oneness of mind, he
enters and remains in the second jhana, which is without thinking and pondering,
born of concentration, filled with delight and happiness. Again, with the
fading of delight, remaining imperturbable, mindful and clearly aware, he
experiences in himself that joy of which the Noble Ones say; "Happy is he who
dwells
with equanimity and mindfulness," he enters and remains in the third jhana.
Again, having given up pleasure and pain, and with the disappearance of former
gladness and sadness, he enters and remains in the fourth jhana, which is beyond
pleasure and pain, and purified by equanimity and mindfulness.

These are the four kinds of life devoted to pleasure which are entirely
conducive to disenchantment, to cessation, to tranquillity, to realization, to
enlightenment, to Nibbana. So, if wanderers from other sects should say that
the
followers of the Sakyan are addicted to these four forms of pleasure seeking,
they should be told: "Yes," for they would be speaking correctly about you,
they would not be slandering you with false or untrue statements.

25. Then such wanderers might ask: "Well then, those who are given to these
four forms of pleasure-seeking - how many fruits, how many benefits can they
expect?" And, you should reply: "They can expect four fruits, four benefits.
What are they? The first is when a monk by destruction of three fetters has
become a Stream-Winner, no more subject to rebirth in lower worlds, firmly
established, destined for full enlightenment; the second is when a monk by the
complete destruction of three fetters and the reduction of greed, hatred and
delusion, has become a Once-Returner, and having returned once more to this
world,
will put an end to suffering; the third is when a monk, by the destruction of
the corruptions in this very life has, by his own knowledge and realization,
attained Arahantship, to the deliverance of heart and through wisdom. Such are
the four fruits and the four benefits that one given to these four forms of
pleasure-seeking can expect."

May I benefit all beings with every thought, word, action and resource.

Blessings to you,

Jeff Brooks

Ecstatic Buddhism
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