Mindfulness, Bliss, and Beyond - Introduction
Introduction: The Big Picture
Meditation is the way of letting go. In meditation you let go of the complex world outside in order to reach a powerful peace within. In all types of mysticism and in many spiritual traditions, meditation is the path to a pure and empowered mind. The experience of this pure mind, released from the world, is incredibly blissful. It is a bliss better than sex.
In practicing meditation there will be some hard work, especially at the beginning, but if you are persistent, meditation will lead you to some very beautiful and meaningful states. It is a law of nature that without effort one does not make progress. Whether you are a layperson or a monk or nun, without effort you get nowhere.
Effort alone is not sufficient. Effort needs to be skillful. This means directing your energy to just the right places and sustaining it until the task is complete. Skillful effort neither hinders nor disturbs; instead it produces the beautiful peace of deep meditation.
The Goal of Meditation
To know where your effort should be directed in meditation, you must have a clear understanding of the goal. The goal of this meditation is beautiful silence, stillness, and clarity of mind. If you can understand that goal, then the place to apply your effort and the means to achieve the goal become much clearer. The effort is directed to letting go, to developing a mind that inclines to abandoning. One of the many simple but profound statements of the Buddha is that “a meditator who makes letting go the main object easily achieves samādhi,” that is, attentive stillness, the goal of meditation (SN 48,9). Such a meditator gains these states of inner bliss almost automatically. The Buddha was saying that the major cause for attaining deep meditation and reaching these powerful states is the ability to abandon, to let go, to renounce.
Letting Go of Our Burdens
During meditation, we should not develop a mind that accumulates and holds on to things. Instead we should develop a mind that is willing to let go, to give up all burdens. In our ordinary lives we have to carry the burden of many duties, like so many heavy suitcases, but within the period of meditation such baggage is unnecessary. In meditation, unload as much baggage as you can. Think of duties and achievements as heavy weights pressing upon you. Abandon them freely without looking back.
This attitude of mind that inclines to giving up will lead you into deep meditation. Even during the beginning stages of your meditation, see if you can generate the energy of renunciation—the willingness to give things away. As you give things away in your mind, you will feel much lighter and more free. In meditation, abandoning occurs in stages, step by step.
Meditators are like birds that soar through the sky and rise to the peaks. Birds never carry suitcases! Skillful meditators soar free from all their burdens and rise to the beautiful peaks of their minds. It is on such summits of perception that meditators will understand, from their own direct experience, the meaning of what we call “mind.” At the same time they will also understand the nature of what we call “self,” “God,” “the world,” “the universe,” the whole lot. It’s there that they become enlightened—not in the realm of thought, but on the soaring summits of silence within their mind.
The Plan of the Book
Part 1 of this book, “The Happiness of Meditation,” is for those who want to meditate in order to relieve some of the heaviness of life but, because of obstacles or disinclination, will not pursue meditation into the bliss states and enlightenment. Here I demonstrate that, even for the beginner, meditation when practiced correctly generates considerable happiness. Chapters 1 and 2 deal with the first steps of meditation in a clear and systematic way. They are a revised version of a little booklet of mine titled The Basic Method of Meditation. Chapters 3 and 4 identify the problems that can occur in meditation and show how these obstacles, once recognized, are easily overcome. In chapters 5 and 6 I explain mindfulness in a unique way and then extend the meditator’s repertoire by presenting three more methods of meditation, all supportive of the path to inner peace. Then in chapters 7 and 8 I bring into play some of the classic teachings of the Buddha, namely, the discourses on ānāpānasati (mindfulness of breathing) and satipaṭṭhāna (focuses of mindfulness), in order to validate the instructions so far and enrich them with the insightful descriptions of the Buddha himself.
The second part, “To Bliss and Beyond,” is a guided tour through the world of timeless Buddhist rapture. It describes how meditation literally implodes into the supreme bliss of the jhānas and how such states of letting go lift the veil of our five senses to reveal the awesome world of the mind, the magic inner garden where enlightenment is reached. Chapters 9, 10, and 11 cast open the world of the pure mind with a detailed account of the experience of jhāna, giving precise step-by-step instructions on how to enter these amazing states. Next, chapters 12 and 13 continue the ascent of the peaks of spiritual experience by narrating how insight based on jhāna unlocks the gates to the orchard of wisdom. Then in chapters 14 and 15 I describe how the task of life is brought to a grand finale, giving precise and authentic details on what enlightenment is and how it is achieved.
The conclusion, “Letting Go to the End,” is the book’s “reentry vehicle” that returns the reader from the otherworldly realms of jhāna and nibbāna back to ordinary life—although not without a final leap toward the unconditioned as a sort of memento of our journey.
How to Use this Book
This book has three purposes. First, it serves as a course in Buddhist meditation. Meditators who read the book carefully and carry out its instructions conscientiously will receive a progressive and complete course in meditation, one ultimately based on the traditions and sometimes even the actual words of the Buddha himself. These profound, time-honored teachings are presented here in a manner that is compatible with Western thought.
Second, this book is a troubleshooting guide. It is structured to help surmount specific problems in practice. If, for example, ill will is an obstruction, the reader can turn to chapter 3,“The Hindrances to Meditation I,” where one finds the advice to practice loving-kindness meditation (mettā) to overcome ill will. Other problem-solving advice is less common—even rare and hard to come by. Chapter 5, “The Quality of Mindfulness,” is a good example. The details of how to set up a “gatekeeper” to both monitor and protect your meditation are invaluable instructions.
The third function of this book is to enable readers to explore aspects of Buddhist meditation that they know little about. It provides information that may be hard to find. Chapters 9–12 on the deep states of meditation bliss (jhāna) are a good example. Although the jhānas are fundamental to the Buddha’s meditation instructions, they are generally not well understood these days.
It was with some trepidation that I sent this book to the publisher. When I began to practice meditation in London during the late 1960s, a visiting Japanese Zen monk told me, “According to the law of karma, anyone who writes a book on Buddhism will spend his or her next seven lifetimes as a donkey!” This had me worried. Whether it is true or not, it is my conviction that anyone who follows the instructions in this book will escape all rebirth, not only rebirth among those with long ears.
In the Mahāsaccaka Sutta (MN 36) the Buddha relates, “I considered:…‘Could that [jhāna] be the path to enlightenment?’ Then, following on that memory, came the realization, ‘That is the path to enlightenment.’”
How to cite this document:
© Ajahn Brahm, Mindfulness, Bliss, and Beyond (Wisdom Publications, 2006)
Mindfulness, Bliss, and Beyond by Ajahn Brahm is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
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