Este libro describe herramientas de meditación y técnicas tanto para principiantes como para meditadores experimentados, presentados en una serie de lecciones. Se basa en un curso realizado a lo largo de seis semanas en Mendocino, California, en el año 2002.

Las lecciones describen técnicas de meditación budista. Aunque las ideas y principios aquí presentados son budistas, no pretenden ser útiles o pertinentes únicamente para personas budistas.

La intención de este libro y de cada una de sus lecciones es de proveer métodos, técnicas y principios que el lector pueda aplicar dentro de la esfera de su vida— ya sea este seguidor del humanismo, cristianismo, comunismo, budismo o de cualquier otro sistema de creencias (o de ninguno)–. Nada de lo que aquí se ofrece está dirigido a convencer de que el budismo es correcto, o a que haga dudar de tu fe ­–ya sea cristiana, judía, musulmana o pertenezca a cualquier otro camino espiritual–. Tampoco hay la intención de convertir a quienes usen este libro en budistas. Lo que aquí se presenta es sencillamente una colección de métodos y principios que cualquiera puede utilizar para mejorar su vida, y su intención es hacer que cada una de estas seis lecciones sea accesible para todos.

This small book is the fourth in a series of four, consisting of reflections and practices related to the ‘sublime abiding places for the heart’ – the four brahma-vihāras, in Buddhist parlance. The vision for the series is to explore these sublime abidings via the somewhat oblique approach of looking at their opposites. In this last book we will be investigating upekkhā and this through the lens of superstitious views about why and how things happen as they do. This might seem a very unusual approach to the development of this sublime quality, said to be the most subtle and expansive of the brahma-vihāras, however, one of the Buddha’s most common reflections to support the cultivation of upekkhā is precisely and solely an investigation of causality: ‘I am the owner of my action, companion to my to my action … whatever action I do, for good or for ill, of that I will be the heir.’

El objetivo de este texto es servir como introducción a la práctica de la Meditación del Conocimiento Directo e Introspectivo (Insight) tal como se enseña en la tradición del budismo Theravada. No se requiere estar familiarizado con las enseñanzas del Buda, aunque su conocimiento puede ayudar a aclarar cualquier interpretación personal que pueda revelarse a través de la meditación. El propósito de la Meditación Vipassana no es el de desarrollar un sistema de creencias sino más bien servir como guía para ver con claridad la naturaleza de la mente. De esta manera se obtiene comprensión directa de cómo son las cosas sin depender de opiniones o teorías. Se trata de una experiencia directa, que tiene vitalidad propia. También da lugar a una sensación de profunda calma, que proviene de saber algo por sí mismo, más allá de cualquier duda.

Warum meditieren?

Wenn Sie dieses Handbuch lesen, sind Sie vielleicht neugierig zu erfahren, warum Menschen meditieren. Warum sitzen sie lange Zeit still und aufrecht? Woran denken sie? Ist es eine Art Religion? Wenn ja, woran glauben sie? Nun, es mag sein, dass einige Meditierende auf bestimmte Weise denken, und manche mögen einen tiefen Glauben an einen Gott oder eine Wahrheit haben. Aber es ist auch möglich, ohne all das zu meditieren. Einfach gesagt läuft es darauf hinaus, Frieden des Geistes zu finden – und zwar im Geist selbst. Dass der Geist der richtige Platz für diese Suche ist, wird klar, wenn man bedenkt, dass die Menschheit trotz vieler technologischer, medizinischer und sozialer Entwicklungen schwer unter Druck ist und in tiefen Schwierigkeiten steckt.

Was also sind die Wurzeln von Gewalt, Egoismus und Misstrauen? Warum erleben wir Entfremdung und Depression, wenn wir auf der anderen Seite so viel haben? Wie entstehen Freude und Mitgefühl? Dies sind einige der grundlegenden Fragen, auf die die Meditation Ihnen helfen kann, eigene Antworten zu finden.

Was folgt, sind Anleitungen zur Meditation nach den Lehren des Buddha, die er vor etwa 2500 Jahren gab. Die zeitlose Qualität dieser Lehren ist so beschaffen, dass sie uns dabei unterstützen, Zustände von Unzufriedenheit und Leiden zu untersuchen, sie zu verstehen, und ihre Ursachen zu entfernen. Das zu erreichen wird “Erleuchtung” oder “Erwachen” genannt. Dennoch können Meditierende sogar mit den anfänglichen Schritten auf dem Pfad zum Erwachen viel von den Dingen in ihrem Geist ausräumen, die Angst, Depression und Leiden verursachen, und die ihr Glück und Verstehen einschränken.

This small book is an expression of the good wishes of many sincere and devoted people. It is a gesture of their faith in the Triple Gem and, in particular, in the life and teaching of Venerable Ajahn Chah and the community of his students.

On December the 5th, 2015, Luang Por Pasanno, of Abhayagiri Monastery in California, and Ajahn Amaro, of Amaravati Monastery in England, were given the honorary titles of Jao Khun by H.M. the King of Thailand, in a ceremony at the Temple of the Emerald Buddha. Luang Por Pasanno received the new name Bodhiñāṇavides, resonating Luang Por Chah’s honorific name of Bodhiñāṇathera, whilst Ajahn Amaro received the name Videsabuddhiguṇa. This book you are holding has been produced as a result of their having been offered these titles and in celebration of the wholesome qualities that such public recognition is designed to encourage.

This small book is an expression of the good wishes of many sincere and devoted people. It is a gesture of their faith in the Triple Gem and, in particular, in the life and teaching of Venerable Ajahn Chah and the community of his students.

On December the 5th, 2015, Luang Por Pasanno, of Abhayagiri Monastery in California, and Ajahn Amaro, of Amaravati Monastery in England, were given the honorary titles of Jao Khun by H.M. the King of Thailand, in a ceremony at the Temple of the Emerald Buddha. Luang Por Pasanno received the new name Bodhiñāṇavides, resonating Luang Por Chah’s honorific name of Bodhiñāṇathera, whilst Ajahn Amaro received the name Videsabuddhiguṇa. This book you are holding has been produced as a result of their having been offered these titles and in celebration of the wholesome qualities that such public recognition is designed to encourage.

This small book is the third in a series of four, consisting of reflections and practices related to the ‘sublime abiding places for the heart’ – the four brahma-vihāras, in Buddhist parlance. The vision for the series is to explore these sublime abidings via the somewhat oblique approach of looking at what counters or muddies their activity. In this third book we will be investigating muditā through the lens of self-centred desire and its relationship to dissatisfaction; how the quest to fulfil personal cravings leads not to joy but rather to pain-haunted addictions; how joy, instead, comes from unselfishness, giving and consciously delighting in the blessings that others have; how those blessings of others need not feed a sense of lack or unworthiness in us but rather, marvellously and mysteriously, be a contributor to our own well-being.

This book is a substantially revised and expanded version of the 2009 original. It explores the link between external action and mind cultivation – both of which are forms of the kamma that leads to liberation. The book teaches formal meditation practices, the role of devotion, aspects of dependent origination, and the need to establish skilful relationships – kalyānamitta – and the cessation of suffering and stress.

This small book is the second in a series of four, consisting of reflections and practices related to the ‘sublime abiding places for the heart’ – the four brahma-vihāras, in Buddhist parlance. The vision for the series is to explore these sublime abidings via the somewhat oblique approach of looking at what counters or muddies their activity. In this second book we will be investigating karuṇā through the lens of that kind of anxious helpfulness that feels like we’re never doing enough, or that wants to fix others so that we will feel better, or the attitude that we don’t deserve ever to feel peaceful or happy while others are still suffering. The other three books in the series similarly explore the remaining brahma-vihāras through aspects of mind and behaviour that oppose or confuse them.

Almost daily the media tell us that this is a time of environmental crisis. In 2012 the northern polar ice cap melted more than ever before in human memory. Species are said to be disappearing faster than at any time since the last mass extinction, 70 million years ago. Extreme storms and floods are becoming more common events, and 2012 was one of the ten warmest globally since record-keeping began 160 years ago. It does indeed seem to be a time of crisis.

When we consider the fragile and fleeting biosphere that we live in, these changes we are seeing and experiencing all around us can easily lead us to fear: What is going to happen? Will my home be destroyed by flood or fire? Will the droughts lead to food shortages? Will all the birds and fishes die? Will our children and grandchildren – and we humans – survive? And is there anything I can do in response to this crisis that will truly make a difference?

One phenomenon that does not get a lot of attention is that things have a tendency to create their opposites: times of war can give rise to occasions of unparalleled kindness […]

The original source for this book is a series of talks given at Bodhinyanarama Monastery, Wellington, New Zealand. Various interested people in Vancouver and Victoria, British Columbia, transcribed these talks, and I undertook the task of moulding them into a more coherent literal form. My wandering life-style did not lend itself well to doing serious writing, so the project has taken nearly two years to complete.