Introduction

Insight meditation, enlightenment, what’s that all about?

The sequence of posts starting from this one is my personal attempt at answering that question. It grew out of me being annoyed about so much of this material seeming to be straightforwardly explainable in non-mysterious terms, but me also being unable to find any book or article that would do this to my satisfaction. In particular, I wanted something that would:

Explain what kinds of implicit assumptions build up our default understanding of reality and how those assumptions are subtly flawed. It would then point out aspects from our experience whose repeated observation will update those assumptions, and explain how this may cause psychological change in someone who meditates.
It would also explain how the so-called “three characteristics of existence” of Buddhism - impermanence, no-self and unsatisfactoriness - are all interrelated and connected with each other in a way your average Western science-minded, allergic-to-mysticism reader can understand.

I failed to find a resource that would do this in the way I had in mind, so then I wrote one myself.

From the onset, I want to note that I am calling this a non-mystical take on the three characteristics, rather than the non-mystical take on the three characteristics. This is an attempt to explain what I personally think is going on, and to sketch out an explanation of how various experiences and Buddhist teachings could be understandable in straightforward terms. I don’t expect this to be anything like a complete or perfect explanation, but rather one particular model that might be useful.

The main intent of this series is summarized by a comment written by Vanessa Kosoy, justifiably skeptical of grandiose claims about enlightenment that are made without further elaboration on the actual mechanisms of it:

I think that the only coherent way to convince us that Enlightenment is real is to provide a model from a 3rd party perspective. [...] The model doesn't have to be fully mathematically rigorous: as always, it can be a little fuzzy and informal. However, it must be precise enough in order to (i) correctly capture the essentials and (ii) be interpretable more or less unambiguously by the sufficiently educated reader.

Now, having such a model doesn't mean you can actually reproduce Enlightenment itself. [...] However, producing such a model would

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Rikard Dahl

Rikard Dahl