If the meditator wishes to attain the next formless realm,
the seventh jhana known as Nothingness,
they can simply cultivate the jhana of Boundless Consciousness,
and divest themselves of any form of fixation on or fascination with
the vastness and luminosity of that state, that is,
allow disenchantment (j6.j3) to naturally and organically arise
in relation to Boundless Consciousness.
Eventually,
the mind will let go of the sixth jhana and shift to the jhana of Nothingness.
This state can be described as like space with all the lights completely out,
so that there is no vastness, and almost no sensations
other than those of Nothingness.
It is almost as though attention is out of phase with nearly all phenomena
except those that imply Nothingness.
They are still there somewhere,
but they are not being attended to.
While in theory equanimity prevails,
well-developed Nothingness initially can be a bit scary
for the same reasons that
being in a dark room can be scary, at least until we get used to it.
This can cause some instability in this state for those who are used to
the width and presence of the first two formless realms.
Now consciousness and space are basically gone.
However,
there is still awareness of this state, indicating that
there can be awareness that is neither the consciousness nor
the space highlighted in the first two formless realms.
Basically,
if there is any quality, including Nothingness,
then that quality is the same as the awareness of itself.
You could say that the qualities of experience, however they are,
and specifically including those sensations that make up or imply Nothingness,
are intrinsically present, manifest and “aware” right where they are,
as they are, without any separate thing that knows.
Each demonstrates the three characteristics,
though if we are cultivating this as a shamatha jhana
then that aspect should be ignored, if possible.
Note well… I posit
no stable, abiding, independently existing “ground of awareness”
or any such thing by saying all of this,
a point made for those who wish to attempt to
locate some ultimacy either phenomenologically or ontologically in Nothingness.
~~~
From Nothingness, the meditator can:
ONE: get stuck, but this is not quite as likely as with the first two formless jhanas,
as this state is quite refined but perhaps not as breathtaking or captivating, and therefore
not as easy to get attached to as the first two in some ways,
except perhaps for those who are very averse to experience in general;
2) move on to the next jhana; or
3) investigate this state.
This article was Inspired by
Buddha’s step by step instructions to obtain Enlightenment
as refined by The Arahant Daneil M. Ingram.
