this state of calm, independent of the preparatory object, whose
function is temporarily discontinued while the citta rests peace-
fully. Later, if time permits, attention is refocused on the initial
Dhamma theme when the citta withdraws from samãdhi. When
this is practiced consistently with dedication and sustained effort,
a mind long steeped in dukkha will gradually awaken to its own
potential and abandon its unskillful ways. The struggle to control
the mind, which one experiences in the beginning stages of train-
ing, will be replaced by a keen interest in the task at hand.
The citta becomes unforgettably calm and peaceful once it
enters samãdhi. Even if this happens only once, it will be an invig-
orating and indelible experience. Should it fail to occur again in
subsequent attempts at meditation, an indescribable sense of loss
and longing will linger in the citta for a long time. Only with fur-
ther progress, as one becomes more and more absorbed in increas-
ingly subtler states of calm, will the frustration of losing the ini-
tial state of calm be forgotten.WHEN HEARING ABOUT MEDITATION, you may fret and feel mentally
and physically inadequate to the task, and be reluctant to try. You
may be tempted to think:
Fate has surely conspired against me. I can’t possibly manage
it. My duties and responsibilities both at home and at work make
it difficult. There are all the social obligations, raising children
and looking after grandchildren. If I waste time sitting with eyes
closed in meditation, I’ll never be able to keep up and make ends
meet and I’ll probably end up starving to death!
Thus, you become discouraged and miss a good opportu-