Understanding the Unwholesome States

The Darkness of the Dark Night

By Dhammaccariya Jhanananda (Jeffrey S. Brooks):
Inyo National Forest
November 9, 2005
(Copyright 2005 all rights reserved)

Passing through difficult times on the spiritual journey is common for those moving toward the spiritual
awakening. Saint John of the Cross called these difficult times the 'Dark Night of the Soul.' The Buddha
talked about obstacles on the path (magga). He said it was important to relinquish what he called akusala-
sádhárana,' which means 'unwholesome mental states,' and 'Upakkilesa' which means imperfections
or impurities, which are the Dark Night of the Soul in a Buddhist context.

Examining the unwholesome states is all part of the self-examination that is an essential aspect of the
contemplative life. Self-examination is taking stock of one's neuroses so that one may attempt to do
something about them, however before we can do something about those unwholesome qualities of our
psyche, we must first be able to identify the unwholesome states.

The Unwholesome States:

Hindrances:
The unwholesome mental states in Buddhism are known as the 'Hindrances' and the 'Fetters' to
enlightenment,' and the Imperfections of the mind. The Buddha called the Hindrances 'nivarana,' because
they are 'not' (nir) to 'enlightenment' (nirvana), because they hinder our progress to enlightenment. The first
of the hindrances is called 'kamacchandra' and is typically translated as 'sensual desire.' The second
hindrance 'vyapada' is often translated as 'Ill-will' or 'aversion.' The third hindrance is 'uddhacca-kukkucca'
it is typically translated as 'restlessness and remorse,' which is what we would otherwise call 'anxiety,'
which is simply not being tranquil. The fourth hindrance is 'thina-middha' and it translates as 'sloth and
unconsciousness.' Sloth is not engaging in a contemplative life, and unconsciousness is losing
consciousness during the sleep cycle. The fifth and final hindrance is 'vicikiccha' which translates as
'skepticism and doubt' regarding that there is a path that leads to enlightenment.

The Five Hindrances (nivarana) to Enlightenment:

1 Sensual desire kamacchandra
2 Ill will or aversion vyapada
3 Restlessness and remorse (anxiety) uddhacca-kukkucca
4 Sloth and Unconsciousness thina-middha
5 Skeptical Doubt (vicikiccha)
Fetters:
The Buddha called the Fetters 'samyojana' because they tie, or Fetter, us to the wheel of existence. That
which binds us to existence is what hinders us on our journey to enlightenment. There are ten Fetters, five
'lower Fetters' (orambhagiya-samyojana) and five 'higher Fetters' (uddhambhagiya-samyojana). If you look
closely at the list of 10 Fetters you will find four of the five hindrances are reflected in the Fetters (Sensual
desire, Ill will or aversion, Restlessness and Skeptical Doubt).

The 5 'lower Fetters' (orambhagiya-samyojana) are those aspects of the psyche that tie us, or 'Fetter us' to
material existence. The remaining Fetters not already discussed are: narcissism, or clinging to self-
identification; the other Fetter is clinging to ritualized or habitual behavior. According to the Buddha it is
the suite of psychological behaviors of the five lower Fetters that keeps us returning to physical form over
and over again in the cycle of rebirth.

5 Lower Fetters (orambhagiya-samyojana) tying beings to the cycle of existence:

1 Self View (Narcissism) sakkaya-ditthi
2 Skeptical doubt vicikiccha
3 Clinging to rules, rights and rituals silabbata-paramasa
4 Sensual lust kama-raga
5 Ill will or aversion vyapada

The final stage of purification within a Buddhist context is when we begin to relinquish the 5 'higher
Fetters.' These Fetters are: clinging for material existence, which is the desire to have a physical body with
its five senses to explore a physical world; clinging for immaterial existence, means wanting to exist in a
paradise or angelic realm; conceit, is simply the sense of being a separate self; restlessness (has already
been discussed under the hindrances); and ignorance, which is not understanding the way, truth and life of
freedom from the cycle of existence.

5 Higher Fetters (uddhambhagiya-samyojana)

1 Clinging to material existence rupa-raga
2 Clinging to immaterial existence arupa-raga
3 Conceit mana
4 Restlessness uddhacca
5 Ignorance avija

Imperfections:
The Buddha's idea of unwholesome states is further expressed in the Simile of the Cloth as revealed in the
Vatthåpama Sutta (MN 7) and the Sallekha Sutta (MN 8). There he uses the term 'upakkilesa' which is
often translated as 'impurities', 'corruptions', 'imperfections' or 'defilements'. You will see that two of these
items (ill will and conceit) have already been mentioned in the Hindrances and Fetters. The remaining
Imperfections are: Envy, greed and covetousness, which all are related to not being content with what we
have and craving the possessions, traits, status, abilities, or situation of others; Dominance, anger, hostility
and denigration are all based upon unresolved resentment; Stinginess is lack of generosity; Arrogance,
resumption, fraud and hypocrisy are all based upon pretensions of being more than we are. Obstinacy is just
plane stubbornness. Conceit and vanity are aspects of narcissism. And, finally negligence is related to the
fourth hindrance, sloth.

The 16 moral imperfections of the mind' (cittassa upakkilesa):

1 covetousness and greed abhijjhá-visamalobha
2 ill will vyápáda
3 anger kodha
4 hostility upanáha
5 denigration makkha
6 domineering palása
7 envy issá
8 stinginess macchariya
9 hypocrisy máyá
10 fraud sátheyya
11 obstinacy thambha
12 presumption sárambha
13 conceit mána
14 arrogance atimána
15 vanity mada
16 negligence pamáda
See MN 7& 8

If we were to summarize the Buddha's idea of unwholesome states we would not have a list of 31
unwholesome states made up of 5 Hindrances, plus 10 Fetters, plus 16 Imperfections, because we find four
of the five of his Hindrances are reflected in his ten Fetters, and one Hindrances and three Fetters are on his
list of Imperfections. Thus we end up with a list of 24 Unwholesome States in Buddhism.

The 24 Unwholesome states of Buddhism:

1 covetousness and greed abhijjhá-visamalobha Fetter/H
2 ill will vyápáda
3 anger kodha
4 hostility upanáha
5 denigration makkha
 6 domineering palása
7 envy issá
8 stinginess macchariya
9 hypocrisy máyá
10 fraud sátheyya
11 obstinacy thambha
12 presumption sárambha
13 conceit mána
14 arrogance atimána
15 vanity mada
16 negligence pamáda
17 Skeptical doubt vicikiccha 2
18 Clinging to rules, rights and rituals silabbata-paramasa 3
19 Sensual lust kama-raga 4
20 Clinging to material existence rupa-raga 1
21 Clinging to immaterial existence arupa-raga 2
22 Restlessness uddhacca 4
23 Ignorance avija 5
24 Sloth and Unconsciousness thina-middha 4H

Yoga Sutras:
Patanjali, in the Yoga Sutras, also spoke of unwholesome states. The Sanskrit term for the ‘afflictions’, as
they are often translated, is ‘kleåa’. They are listed as ‘vyâdhi,’ which means ‘sickness’ or ‘malady,’
‘styâna’ apathy, ‘sanåaya’ doubt, ‘pramâda’ carelessness, ‘âlasya’ laziness, ‘avirati’ hedonism, ‘bhrânti
daråana’ delusion, ‘alabdha bhûmikatva’ lack of progress, ‘anavasthitatvâni’ back sliding, ‘citta vikæepâï’
disturbed mind, ‘duïkha’ dissatisfaction, ‘daurmanasya’ depression, ‘aògam ejayatva’ trembling limbs, and
‘åvâsa praåvâsâ’ disturbed breathing.

Yoga Sutras of Patanjali 1.30-31

vyâdhi-styâna-sanåaya-pramâdâlasyâvirati-bhrânti-daråanâlabdha-bhûmikatvânavasthitatvâni cittavikæepâs
te ‘ntarâyâï 1.30 The obstacles are: Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack
of progress, backsliding and a disturbed mind (anxiety). duïkha-daurmanasyâògam-ejayatva-åvâsa-praåvâsâ
vikæepa-sahabhuvaï 1.31 They are accompanied by dissatisfaction, depression, the trembling of limbs,
asthma and distraction.

The Fourteen Afflictions of the Yoga Sutras of Patanjali 1.30-31

1 sickness, malady vyâdhi
2 apathy, dullness styâna
 3 doubt sanåaya
4 carelessness pramâda
5 laziness âlasya
6 hedonism avirati
7 delusion bhrânti daråana
8 lack of progress alabdha bhûmikatva
9 back sliding anavasthitatvâni
10 disturbed mind citta vikæepâï
11 dissatisfaction duïkha
12 depression daurmanasya
13 trembling limbs aògam ejayatva
14 disturbed breathing åvâsa praåvâsâ

Seven Deadly Sins:

While we are at it, let's look at Christian ethics as encapsulated in the Seven Deadly Sins. The first 'Deadly
Sin' (DS) is Pride and Vanity, which is an excessive belief in one's own abilities, so it is much like
Siddhartha Gotama's first and 8th Fetters, which are Conceit and Narcissism. The second deadly sin is
Envy, which is like Siddhartha's 7th imperfection. The third DS Gluttony, is an inordinate desire to
consume more food than that which one's body requires. The fourth DS is Lust, which is an inordinate
craving for the pleasures of the body, and related to Patañjali’s 6th Affliction and Siddhartha Gotama's first
Hindrance and fourth Fetter. The fifth DS is Anger and Wrath, which is like the Ill will and Aversion of the
Buddha's second Hindrance and his fifth Fetter. The sixth DS is Greed, Avarice & Covetousness, which is
a desire for the things of others as well as wanting more than one has. It is the first of the Buddha's
imperfections. The seventh and last deadly sin is Sloth, which is both laziness and avoidance of physical
work, as well as one's spiritual work. It is thus related to Patañjali’s 2nd and 5th Affliction and Siddhartha
Gotama's 4th Hindrance and 16th Imperfection.

The Seven Deadly Sins

1 Pride & Vanity

2 Envy

3 Gluttony

4 Lust

5 Anger & Wrath

6 Greed, Avarice & Covetousness.

7 Sloth

The Western Psychiatric Model:

Neurosis, pl. neuroses, n: Any of various mental or emotional disorders, such as hypochondria or
neurasthenia, arising from no apparent organic lesion or change and involving symptoms such as insecurity,
anxiety, depression, and irrational fears.
Neurotic, adj: Of, relating to, derived from, or affected with a neurosis; A person suffering from a neurosis.
Aberration, n: A disorder or abnormal alteration in one's mental state.
Anxiety, n: A state of intense apprehension, uncertainty, and fear resulting from the anticipation of a
threatening event or situation, often to a degree that the normal physical and psychological functioning of
the affected individual is disrupted.
Depression, n: A psychotic or neurotic condition characterized by an inability to concentrate, insomnia, and
feelings of extreme sadness, dejection, and hopelessness.
Hallucination, n: False or distorted perception of objects or events with a compelling sense of their reality,
usually resulting from a mental disorder or as a response to a drug.
Hypochondria, n: The persistent neurotic conviction that one is or is likely to become ill, often involving
experiences of real pain when illness is neither present nor likely. Also called hypochondriasis.
Melancholia, n: A mental disorder characterized by severe depression, apathy, and withdrawal.
Neurasthenia, n: A neurotic disorder characterized by chronic fatigue and weakness, loss of memory, and
generalized aches and pains. It was formerly thought to result from exhaustion of the nervous system.
Psychosomatic, adj: 1. Of or relating to a disorder having physical symptoms but originating from mental or
emotional causes.

2. Relating to or concerned with the influence of the mind on the body, especially with respect to disease:
Psychosis, pl. psychoses n: A severe mental disorder, with or without organic damage, characterized by
derangement of personality and loss of contact with reality and causing deterioration of normal social
functioning.

Cross Cultural Concepts of Unwholesome Mental States:

If we were to now put the five lists together, and we kept an open and flexible mind in the interpretation of
the Pali world-view verses the Sanskrit world-view, verses the Christian world-view, verses the Western
Psychiatric world-view, then we would not come up with 51 unwholesome states or sins, because (as
mentioned above) all but one of the hindrances are reflected in the Fetters, and one Hindrances and three
Fetters are on his list of Imperfections. Thus we end up with a list of 24 Unwholesome States in
Buddhism. Also, Siddhartha Gotama came out of a cultural world-view that was closely related to
Patañjali's , because both of whom would have been deeply influenced by the Vedas. So, with an open mind,
we also find five of the Buddha's Fetters, and one of his Hindrances fit within Patañjali's list of
14 Afflictions. We also find the first, fourth and fifth Deadly Sins, rather remarkably, fall into the same
positions as three of Siddhartha's Fetters.

Additionally we find that many of these terms in the five lists are synonyms for each other, so we can
combine the 1st, 13th and 14th afflictions of the Yoga Sutras under the single category of Psychosomatic
illnesses. We can also combine the 2nd, 4th, 5th, 8thand 9th afflictions of the Yoga Sutras; the
4th Hindrance; the 16th imperfection of Buddhism; and the 7th deadly sin of Christianity, under the single
category of Apathy. The 3rd affliction of the Yoga Sutras and the 2nd Fetter of Buddhism fall under the
category of Skepticism. The 6th affliction of the Yoga Sutras, the 4th Fetter of Buddhism and the
4th deadly sin of Christianity come under Lust. The 7th affliction of the Yoga Sutras and the 10th Fetter of
Buddhism come under the category of Delusion & Ignorance. The 10th and 11th afflictions of the Yoga
Sutras, and the 9thFetter of Buddhism are concerned with anxiety, restlessness and dissatisfaction. ' The
12th afflictions of the Yoga Sutras remains by itself under depression and despondency. The 5th Fetter 2nd,
3rd, 4th and 5thimperfection of Buddhism and the 5th deadly sin of Christianity are related to Hostility,
antagonism, enmity, Ill-will, contentiousness and anger. The 1st and 8th Fetters, the 13th and
15th imperfection of Buddhism and the 1st deadly sin of Christianity are concerned with the related
neuroses of narcissism, conceit and vanity. Only the 3rd Fetter of Buddhism recognizes the failure of
dogmatism, which is clinging to rights, rules, rituals and beliefs. The 7th imperfection of Buddhism and the
2nd deadly sin of Christianity are concerned with envy. Only the 3rd deadly sin of Christianity recognizes
eating disorders, such as gluttony. The 1st and 8thimperfections of Buddhism, and the 6th deadly sin of
Christianity are concerned with greed, avarice and covetousness. The 6th imperfection of Buddhism is
dominance. The 9th and 10th imperfections of Buddhism are falsehood, fraud & hypocrisy. The 11th,
12th and 14th imperfections of Buddhism are related under presumption, arrogant and obstinacy. The
6th Fetter of Buddhism is clinging to material existence. The 7thFetter of Buddhism is clinging to
immaterial existence. These two also stand alone.

Thus combining the five lists and taking into account the shades of meaning of synonyms we come up with
18 mental neuroses, afflictions, Fetters, imperfection, unwholesome states, or sins, that are not too far off
from the Western Psychiatric point of view, but we will avoid listing the entire DSM IV here. Ten of the
18 unwholesome states would fall within recognized psychiatric terminology. The rest would be seen as
purely spiritual conflicts, such as skepticism, doubt, envy, greed and obstinacy.

Cross Cultural Concepts of Unwholesome Mental States:

Psychiatric English Afflict. Fetter Imperfect. Sins
1 Psychosomatic illnesses Neurological disorders, etc, 1, 13, 14
2 Apathy Apathy, sloth 2, 4, 5, 8, 9 4th Hindrance 16 7
3 Skepticism 3 2
4 Sexual addiction Lust & hedonism 6 4 4
5 Delusion Delusion 7 10
6 Anxiety Restlessness 10, 11 9
7 depression depression 12
8 hostility Ill-will, anger 5 2,3, 4, 5 5
9 Narcissism Conceit vanity 1&8 13, 15 1
10 dogmatism Rules, rituals 3
11 Envy 7 2
12 Eating disorder Gluttony 3
13 Greed 1, 8 6
14 dictatorial dominance 6
15 fraud hypocrisy 9, 10
16 Obstinacy 11, 12, 14
 17 obsession to material existence 6
18 compulsion to immaterial existence 7

1. Psychosomatic illnesses: Of or relating to a disorder having physical symptoms but originating from
mental or emotional causes, such as: disturbed breathing, asthma, various sicknesses and maladies,
trembling of limbs and other Neurological disorders. These conditions are related to the 1st, 13th and
14th Afflictions of the Yoga Sutras, thus only Patanjali recognized that some illnesses have a neurotic
origin.

2. Apathy: Lack of interest or concern, indifference, dullness, sloth, carelessness, laziness, negligence, lack
of progress & back sliding, especially regarding matters of spiritual importance or appeal; These conditions
were recognized in the 2nd, 4th, 5th, 8th and 9th Afflictions of the Yoga Sutras; the 4th Hindrance, and the
16thImperfection of Buddhism; and the 7th Deadly Sin of Christianity. Thus Apathy was one of the most
widely recognized spiritual afflictions.

Unconsciousness appeared only in Siddhartha Gotama's list of Hindrances, however it is recognized in the
Yoga Sutras, but not listed as one of the Afflictions. Unconsciousness is related to sloth and apathy, and it
regards losing consciousness during the sleep state.

3. Skepticism, doubt, dubiety, wavering uncertainty, lack of assurance or conviction regarding the validity
of the contemplative life. A questioning state of mind that leads to hesitation, or a habitual tendency to
question and demand proof. This is the 3rd Affliction of the Yoga Sutras and the 2nd Fetter of Buddhism.

4. Lust, hedonism, lasciviousness, salaciousness, lecherousness, lewdness and sexual addiction: Intense or
unrestrained sexual craving or obsessive desire, lasciviousness, salaciousness, lecherousness, Excessive
indulgence in sexual activity; lewdness; and preoccupation with sex and sexual desire; This is the 6th
Affliction of the Yoga Sutras, the 4th Fetter of Buddhism and the 4th Deadly Sin of Christianity, thus lust is
as widely recognized a spiritual neuroses as is sloth.

5. Delusion & ignorance is adhering to false beliefs and opinions; a false belief strongly held in spite of
invalidating evidence; being uneducated, unaware, or uninformed of the contemplative life. Delusion is the
7th Affliction of the Yoga Sutras and the 10th Fetter of Buddhism.

6. Anxiety, restlessness, agitated, dissatisfaction & disturbed mind: A state of uneasiness and apprehension,
as about future uncertainties, A state of intense apprehension, uncertainty, and fear resulting from the
anticipation of a threat; anxiety, worry, care, concern, solicitude: refer to a troubled state of mind; Anxiety
suggests feelings of fear and apprehension; Worry implies persistent doubt or fear that disturbs one's peace
of mind; Care denotes a burdened state of mind; Concern stresses involvement in the source of mental
unrest, Solicitude is active and sometimes excessive concern for the well-being of another or others. These
neuroses are the 10th and 11th Afflictions of the Yoga Sutras and the 9th Fetter of Buddhism.

7. Depression The condition of feeling sad or despondent; A psychotic or neurotic condition characterized
by an inability to concentrate, insomnia, and feelings of extreme sadness, dejection, and hopelessness; A
reduction in activity or force. b. A reduction in physiological vigor or activity; despondent: Feeling or
expressing despondency; dejected; despondent, despairing, forlorn, hopeless. The central meaning shared
by these adjectives is 'being without or almost without hope'; dejected: Being in low spirits; depressed; To
lower the spirits of; or to become disheartened; To shake or destroy the courage or resolution of; dispirit;
discourage: To deprive of confidence, hope, or spirit; discourage, dishearten, dispirit. The central meaning
shared by these verbs is 'to make less hopeful or enthusiastic': This condition is only recognized by the
Yoga Sutras as the 12th Affliction.

8. Hostility, antagonism, enmity, Ill will, contentiousness, anger, quarrelsome, argumentative, combative,
disputatious, scrappy. The central meaning shared by these adjectives is 'given to or fond of arguing';
denigration & aversion; argue, quarrel, wrangle, squabble, bicker. These verbs denote verbal exchange
expressing conflict of positions or opinions; To engage in quarrels and disputes; enmity: Deep-seated, often
mutual hatred; enmity, hostility, antagonism, animosity, rancor, antipathy, animus. These nouns refer to the
feeling or expression of deep-seated ill will. Enmity is hatred such as might be felt for an enemy: Hostility
implies the clear expression of enmity, as in the form of belligerent attitudes or violent acts: Animosity is
angry ill will that often triggers the taking of rancorous or punitive action: Rancor suggests the harboring of
hatred and resentment typically traceable to past grievances that have led to a desire for revenge: Antipathy
is deep-seated aversion or repugnance: Animus is ill will of a distinctively personal nature, often based on
one's prejudices or temperament: Hostility is the 5th Fetter 2nd, 3rd, 4th and 5th Imperfection of Buddhism
and the 5th Deadly Sin of Christianity.

9. Narcissism, conceit, vanity, amour-propre, egoism, egotism: A regard of oneself with often excessive
favor; Excessive love or admiration of oneself; Conceit: A favorable and especially unduly high opinion of
one's own abilities or worth; Vanity: amour-propre: Respect for oneself; self-esteem; egoism & egotism:
Excessive preoccupation with one's own well-being and interests, usually accompanied by an inflated sense
of self-importance; Vanity: Excessive pride in one's appearance or accomplishments. Narcissism and
conceit are the 1st and 8th Fetters, and the 13th and 15th Imperfection of Buddhism; and the 1st Deadly Sin
of Christianity.

10. Dogmatism, is clinging to rights, rules, rituals and beliefs and is especially related to an arrogant,
stubborn assertion of opinion or belief. Dogmatism is only recognized by the 3rd Fetter of Buddhism, so it
remains by itself.
11. Envy, begrudge, covet, desire, crave: To feel resentful or painful desire for another's advantages or
possessions. Envy is wider in range than the others since it combines discontent, resentment, and desire
aroused by and in conjunction with desire for the possessions or qualities of another. Begrudge: To envy the
possessions or enjoyments of another. Covet: To feel blameworthy desire for that which is another's; To
wish for longingly; To feel immoderate desire for that which is another's. Desire: To wish or long for; want;
desire, covet, crave, want, wish: is 'to have a strong longing for'. Crave: To have an intense or eager desire;
To need urgently; require. Envy and covet are the 7th Imperfection of Buddhism and the 2nd Deadly Sin of
Christianity.

12. Gluttony and eating disorders, voracious, ravenous, gluttonous, rapacious. The central meaning shared
by these adjectives is 'having or marked by boundless greed'. Gluttony: an excess in eating or drinking.
Voracious: Consuming or eager to consume great amounts of food; Having or marked by an insatiable
appetite for an activity. Ravenous: Greedy for gratification. Rapacious: Taking by force; plundering. Eating
disorders: A potentially life-threatening neurotic condition, such as anorexia nervosa or bulimia, usually
seen in young women. Anorexia: a loss of appetite, especially as a result of neurosis. Bulimia: Insatiable
appetite; An eating disorder common among young women of normal or nearly normal weight that is
characterized by episodic, uncontrolled binge eating and followed by feelings of guilt, depression, and self-
condemnation. It is often associated with measures taken to prevent weight gain, such as dieting or fasting.
In this sense, also called binge-eating syndrome. This state is only represented by the 3rd Deadly Sin of
Christianity.

13. Greed, avarice and covetousness, cupidity. Greed: An excessive desire to acquire or possess more than
what one needs or deserves, especially with respect to material wealth: Extremely eager or desirous.
Avarice: Immoderate desire for wealth. Cupidity: Excessive desire, especially for wealth. Covetousness:
Excessively and culpably desirous of the possessions of another; Marked by extreme desire to acquire or
possess. These conditions are associated with the 1st and 8th Imperfections of Buddhism, and the
6th Deadly Sin of Christianity.

14. Dominance, domineering, ambition, authority, enforce laws, exact obedience, command, controlling,
overbearing, dictatorial, dogmatic, imperious, Arrogantly or overbearing, asserting or tending to assert one's
authority or to impose one's will on other persons. Dictatorial stresses the inclination to exercise authority
in the highhanded, peremptory manner characteristic of a dictator. Authoritarian implies the expectation of
unquestioning obedience. Doctrinaire implies the imposition of one's theories, beliefs, or doctrines.
Imperious suggests the arrogant manner of one accustomed to commanding. Overbearing implies a
tendency to be oppressively or rudely domineering. Dominance is the 6th Imperfection of Buddhism.

15. Falsehood, fraud & hypocrisy: Falsehood: Believing in untruth; The practice of lying; Lack of
conformity to truth or fact. Fraud: A deception deliberately practiced in order to secure unfair or unlawful
gain; One who assumes a false pose. Hypocrisy: The practice of professing beliefs, feelings, or virtues that
one does not hold or possess. Falseness: Believing in untrue statements. Falsehood and hypocrisy are the
9thand 10th Imperfections of Buddhism.

16. Presumption, arrogant, effrontery, obstinacy and resistance. Presumption: Behavior or language that is
boldly arrogant or offensive, effrontery. Arrogance: Making or disposed to make claims to unwarranted
importance or consideration out of overbearing pride. Effrontery: Brazen boldness; presumptuousness.
Presumption, arrogance and obstinacy are the 11th, 12th and 14th Imperfections of Buddhism.

17. Obsession with material existence, compulsion, clinging and craving, for material existence; Clinging:
To hold fast or adhere to the material world, as by grasping, sticking, embracing, or entwining: Exceedingly
eager; To be or become fixed or embedded; To become or remain attached or in close association.
Embedded: To fix firmly in a surrounding mass, attachment. Obsession: compulsive preoccupation with,
often accompanied by symptoms of anxiety; A compulsive, often unreasonably attached. Compulsion: An
irresistible impulse to act, regardless of the rationality of the motivation. Obsession with material existence
is the 6th Fetter of Buddhism.

18. Obsession with immaterial existence, compulsion, clinging and craving, for immaterial existence;
Clinging: To hold fast or adhere to the immaterial world, as by grasping, sticking, embracing, or entwining:
Exceedingly eager; To be or become fixed or embedded; To become or remain attached or in close
association. Embedded: To fix firmly in a surrounding mass, attachment. Obsession: compulsive
preoccupation with, often accompanied by symptoms of anxiety; A compulsive, often unreasonably
attached. Compulsion: An irresistible impulse to act, regardless of the rationality of the motivation.
Obsession with immaterial existence is the 7th Fetter of Buddhism.

In conclusion with reasonable confident if we examined every culture we would find some concept of
unwholesome or inappropriate behavior. We would also find a considerable overlap between those concepts,
as we have seen here. The reason why there is an over-lap from culture-to-culture in recognizing these
behaviors as inappropriate, or unwholesome, is these anti-social behaviors do not lead to happiness and
freedom from anxiety, which are desirable qualities in every culture.

Passing through difficult times on the spiritual journey is common for those moving toward the spiritual
awakening. It is the unwholesome mental states that make a fertile ground for the difficult times of the dark
night of the soul. Those who are intent upon cultivating the spiritual ecstasies of meditative absorption
(jhana) must first purify themselves of the unwholesome states, or otherwise one will just arrive at hellish
states of kundalini neuroses and demon possessions,

Purifying oneself of the unwholesome states is all part of the self-examination that is an essential aspect of
the contemplative life. Self-examination is taking stock of one's neuroses so that one may attempt to do
something about them, however before we can do something about those unwholesome qualities of our
psyche, we must first be able to identify the unwholesome states.

The self-examination process is simply learning to observing one's psyche at all times. This step takes
considerable effort over many, many years. And, the greatest challenge that this contemplative had was
forgiving myself for being so pathetic and neurotic. But, if we cannot forgive ourselves we will never
learned to forgive others for their failings.

Once we learn to recognize an unwholesome state, then we simply let it go, over and over again, time and
again, we just let it go. To help in this process one can say, "This is not mine, I am not this. This is not
me."

Finally to eradicate the unwholesome states from our psyche we would want to learn to also replace them
with wholesome qualities of the psyche. However, this is another subject for which there will soon be
another page.

References:
Dark Night of the Soul
The Five Hindrances (nivarana) to Enlightenment:
Vatth Œpama Sutta (MN 7)
Sallekha Sutta (MN 8).
The Yoga Sutras of Patanjali, Translation by Jhanananda
http://www.greatwesternvehicle.org/vedic/jhananandaysutra.htm
MAHå-PARINIBBåNA-SUTTA (DN 16)
"The growth of the bhikkhus is to be expected, not their decline, so long as they É(remain) favorable to
meditative absorption (samadhi)É"
Sotapanna (stream winner) Jhanananda (Jeffrey S, Brooks)