Supramundane Nibbana

Lead me from dreaming to waking.
Lead me from opacity to clarity.
Lead me from the complicated to the simple.
Lead me from the obscure to the obvious.
Lead me from intention to attention.
Lead me from what I'm told I am to what I see I am.
Lead me from confrontation to wide openness.
Lead me to the place I never left,
Where there is peace, and peace
- The Upanishads

*note* this is the most accurate description of the states of the ,,buddhist jhanas,, I found on the net.
I quote,, After this arising phenomenon ends, then one will experience the cessation of the dependent origination, which goes: When old age and death cease then birth ceases, when birth ceases then being ceases, when being ceases clinging ceases, when clinging ceases then craving ceases, when craving ceases feeling ceases, when feeling ceases then contact ceases, when contact ceases the six-fold sense base ceases, when the six-fold sense base ceases then mentality-materiality ceases, when mentality-materiality ceases then consciousness ceases, when consciousness ceases then formations cease, when formations cease then ignorance ceases....The seeing of dependent origination both forwards and backwards leads the mind to the attainment of the 'Supramundane Nibbana'...note that the author insists that the dependent origination( of matter to spirit,and spirit to mind..or whatever you want to call it) must be done ,,forwards and back,, for the process must be complete.
-added by danny-

Being mindful is a term that always had a kind of slippery meaning and it is not what most people think. Its meaning is very simple and precise when it is seen as observing mind, or attention, or alertness of attention. Being truly mindful means to see what the mind is doing at all times, then let go of the things that cause tension to arise in the head, relax and tranquilize both body and mind. It includes observing how this whole process works and allows it to be, without getting involved in the drama of things. Not getting involved with the drama of things means, to not identify with, or take personally this impersonal process or try to control the present moment.

Being mindful means to lovingly open one's mind and let go of all identification with that distraction, then relax the tension in the head and in the mind, so that one can see things clearly and calmly. Whenever one tries to resist or control what is happening in the present moment, they are at that time, fighting with the 'Dhamma' or 'Truth of the Present Moment.'

This fighting with the reality of the moment causes so much unsatisfactoriness and suffering to arise. However, when one is mindful and see clearly that this is just a phenomena arising and passing away, they can open up and accept it, without hardening their mind or resisting in any way. At this time, joyful interest is very important because when the mind has some joy in it there is no anger, jealousy, aversion, fear, or anxiety, etc. Joyful interest helps the meditator to have the proper perspective of seeing what happens in the moment impersonally. When the mind is uplifted, one sees that whatever arises is just part of a continuing process which they can learn from. Joy causes the mind to be uplifted, which is why it is an enlightenment factor and very important to one's practice. Also, when joy is in one's mind, they are pleasant to be around. Remember, the acronym that is very helpful to use is DROPS. It stands for Don't Resist Or Push, SMILE and Soften the mind and accept everything when it occurs, because that is the "Dhamma of the Moment".

When one continues on with their practice, their mind will eventually attain to the higher and more subtle stages of meditations (arupa jhanas). At that time, one's mind experiences the realm of 'nothingness'. This is what is called cessation. It is called this because there is nothing more to watch outside of the mind. When one experiences the realm of 'nothingness', their mind is watching nothing. But the mind is still there and the different enlightenment factors can arise along with the five aggregates which are affected by clinging. Also, some hindrances can still arise and knock one out of that exalted state. Thus, there is nothing for the mind to watch outside of itself, and yet, there is still lots to see. This is how one's mindfulness enlightenment factor is supported by cessation.

When one experiences the realm of neither-perception nor non-perception, and keeps opening and relaxing the mind, eventually they will experience the cessation of perception and feeling (Nirodha-Samapatti). During this occurrence, one will not know this turning off of consciousness because they have no perception or feeling at all! This is the only stage of meditation where this phenomena occurs. This meditation state is still mundane, it is not the Supramundane Nibbana yet. How can one know what is happening without perception or feeling? It is only when the perception and feeling come back, and if the mindfulness is sharp enough, will one sees directly, each and every link of dependent origination forwards, one by one as they occur. Even this is not the Supramundane State of Nibbana. The links are: When ignorance arises then formations arise, when formations arise then consciousness arises, when consciousness arises mentality-materiality arises, when mentality-materiality arises then the six-fold sense base arises, when the six-fold sense base arises contact arises, when contact arises feeling arises, when feeling arises craving arises, when craving arises then clinging arises, when clinging arises then being arises, when being arises birth arises, when birth arises then old age, death arises.

After this arising phenomenon ends, then one will experience the cessation of the dependent origination, which goes: When old age and death cease then birth ceases, when birth ceases then being ceases, when being ceases clinging ceases, when clinging ceases then craving ceases, when craving ceases feeling ceases, when feeling ceases then contact ceases, when contact ceases the six-fold sense base ceases, when the six-fold sense base ceases then mentality-materiality ceases, when mentality-materiality ceases then consciousness ceases, when consciousness ceases then formations cease, when formations cease then ignorance ceases.

The seeing of dependent origination both forwards and backwards leads the mind to the attainment of the 'Supramundane Nibbana'. This is where there is a major change in one's outlook. One's mind at that time, becomes dispassionate about the belief in a permanent everlasting ego or self. They see from first hand experiential knowledge, that this is just an impersonal process and there is no one controlling the way phenomena arise. These arise because conditions are right for them to arise. In Buddhist terms, this is called 'anatta' or not self nature of existence. One also realizes that no one can possibly attain sainthood by the practice of mere chanting words or phrases or suttas, or the practice of having rites and rituals done for them by someone else or by themselves.