You are going to run into problems in your meditation.
Everybody does. Problems come in all shapes and sizes, and the only thing you can be
absolutely certain about is that you will have some. The main trick in dealing with
obstacles is to adopt the right attitude. Difficulties are an integral part of your
practice. They aren't something to be avoided. They are something to be used. They provide
invaluable opportunities for learning.
The reason we are all stuck in life's mud is that we
ceaselessly run from our problems and after our desires. Meditation provides us with a
laboratory situation in which we can examine this syndrome and devise strategies for
dealing with it. The various snags and hassles that arise during meditation are grist for
the mill. They are the material on which we work. There is no pleasure without some degree
of pain. There is no pain without some amount of pleasure. Life is composed of joys and
miseries. They go hand-in-hand. Meditation is no exception. You will experience good times
and bad times, ecstasies and frightening times.
So don't be surprised when you hit some experience that
feels like a brick wall. Don't think you are special. Every seasoned meditator has had his
own brick walls. They come up again and again. Just expect them and be ready to cope. Your
ability to cope with trouble depends upon your attitude. If you can learn to regard these
hassles as opportunities, as chances to develop in your practice, you'll make progress.
Your ability to deal with some issue that arises in meditation will carry over into the
rest of your life and allow you to smooth out the big issues that really bother you. If
you try to avoid each piece of nastiness that arises in meditation, you are simply
reinforcing the habit that has already made life seem so unbearable at times.
It is essential to learn to confront the less pleasant
aspects of existence. Our job as meditators is to learn to be patient with ourselves, to
see ourselves in an unbiased way, complete with all our sorrows and inadequacies. We have
to learn to be kind to ourselves. In the long run, avoiding unpleasantness is a very
unkind thing to do to yourself. Paradoxically, kindness entails confronting unpleasantness
when it arises. One popular human strategy for dealing with difficulty is autosuggestion:
when something nasty pops up, you convince yourself it is pleasant rather than unpleasant.
The Buddha's tactic is quite the reverse. Rather than hide it or disguise it, the Buddha's
teaching urges you to examine it to death. Buddhism advises you not to implant feelings
that you don't really have or avoid feelings that you do have. If you are miserable you
are miserable; this is the reality, that is what is happening, so confront that. Look it
square in the eye without flinching. When you are having a bad time, examine the badness,
observe it mindfully, study the phenomenon and learn its mechanics. The way out of a trap
is to study the trap itself, learn how it is built. You do this by taking the thing apart
piece by piece. The trap can't trap you if it has been taken to pieces. The result is
freedom.
This point is essential, but it is one of the least
understood aspects of Buddhist philosophy. Those who have studied Buddhism superficially
are quick to conclude that it is a pessimistic set of teachings, always harping on
unpleasant things like suffering, always urging us to confront the uncomfortable realities
of pain, death and illness. Buddhist thinkers do not regard themselves as
pessimists--quite the opposite, actually. Pain exists in the universe; some measure of it
is unavoidable. Learning to deal with it is not pessimism, but a very pragmatic form of
optimism. How would you deal with the death of your spouse? How would you feel if you lost
your mother tomorrow? Or your sister or your closest friend? Suppose you lost your job,
your savings, and the use of your hands, on the same day; could you face the prospect of
spending the rest of your life in a wheelchair? How are you going to cope with the pain of
terminal cancer if you contract it, and how will you deal with your own death, when that
approaches? You may escape most of these misfortunes, but you won't escape all of them.
Most of us lose friends and relatives at some time during our lives; all of us get sick
now and then; at the very least you are going to die someday. You can suffer through
things like that or you can face them openly--the choice is yours.
Pain is inevitable, suffering is not. Pain and suffering
are two different animals. If any of these tragedies strike you in your present state of
mind, you will suffer. The habit patterns that presently control your mind will lock you
into that suffering and there will be no escape. A bit of time spent in learning
alternatives to those habit patterns is time will-invested. Most human beings spend all
their energies devising ways to increase their pleasure and decrease their pain. Buddhism
does not advise that you cease this activity altogether. Money and security are fine. Pain
should be avoided where possible. Nobody is telling you to give away all your possessions
or seek out needless pain, but Buddhism does advise you to invest some of your time and
energy in learning to deal with unpleasantness, because some pain is unavoidable.
When you see a truck bearing down on you, by all means
jump out of the way. But spend some time in meditation, too. Learning to deal with
discomfort is the only way you'll be ready to handle the truck you didn't see.
Problems arise in your practice. Some of them will be
physical, some will be emotional, and some will be attitudinal. All of them are
confrontable and each has its own specific response. All of them are opportunities to free
yourself.
Problem 1
Physical Pain
Nobody likes pain, yet everybody has some sometime. It is
one of life's most common experiences and is bound to arise in your meditation in one form
or another. Handling pain is a two-stage process. First, get rid of the pain if possible
or at least get rid of it as much as possible. Then, if some pain lingers, use it as an
abject of meditation.
The first step is physical handling. Maybe the pain is an
illness of one sort or another, a headache, fever, bruises or whatever. In this case,
employ standard medical treatments before you sit down to meditate: take your medicine,
apply your liniment, do whatever you ordinarily do. Then there are certain pains that are
specific to the seated posture. If you never spend much time sitting cross-legged on the
floor, there will be an adjustment period. Some discomfort is nearly inevitable. According
to where the pain is, there are specific remedies. If the pain is in the leg or knees,
check you pants. If they are tight or made of thick material, that could be the problem.
Try to change it. Check your cushion, too. It should be about three inches in height when
compressed. If the pain is around your waist, try loosening your belt. Loosen the
waistband of your pants is that is necessary. If you experience pain in your lower back,
your posture is probably at fault. Slouching will never be comfortable, so straighten up.
Don't be tight or rigid, but do keep your spine erect. Pain in the neck or upper back has
several sources. The first is improper hand position. Your hands should be resting
comfortably in your lap. Don't pull them up to your waist. Relax your arms and your neck
muscles. Don't let your head droop forward. Keep it up and aligned with the rest of the
spine.
After you have made all these various adjustments, you may
find you still have some lingering pain. If that is the case, try step two. Make the pain
your object of meditation. Don't jump up and down and get excited. Just observe the pain
mindfully. When the pain becomes demanding, you will find it pulling your attention off
the breath. Don't fight back. Just let your attention slide easily over onto the simple
sensation. Go into the pain fully. Don't block the experience. Explore the feeling. Get
beyond your avoiding reaction and go into the pure sensations that lie below that. You
will discover that there are two things present. The first is the simple sensation--pain
itself. Second is your resistance to that sensation. Resistance reaction is partly mental
and partly physical. The physical part consists of tensing the muscles in and around the
painful area. Relax those muscles. Take them one by one and relax each one very
thoroughly. This step alone probably diminishes the pain significantly. Then go after the
mental side of the resistance. Just as you are tensing physically, you are also tensing
psychologically. You are clamping down mentally on the sensation of pain, trying to screen
it off and reject it from consciousness. The rejection is a wordless, "I don't like
this feeling" or "go away" attitude. It is very subtle. But it is there,
and you can find it if you really look. Locate it and relax that, too.
That last part is more subtle. There are really no human
words to describe this action precisely. The best way to get a handle on it is by analogy.
Examine what you did to those tight muscles and transfer that same action over to the
mental sphere; relax the mind in the same way that you relax the body. Buddhism recognizes
that the body and mind are tightly linked. This is so true that many people will not see
this as a two-step procedure. For them to relax the body is to relax the mind and vice
versa. These people will experience the entire relaxation, mental and physical, as a
single process. In any case, just let go completely till you awareness slows down past
that barrier which you yourself erected. It was a gap, a sense of distance between self
and others. It was a borderline between 'me' and 'the pain'. Dissolve that barrier, and
separation vanishes. You slow down into that sea of surging sensation and you merge with
the pain. You become the pain. You watch its ebb and flow and something surprising
happens. It no longer hurts. Suffering is gone. Only the pain remains, an experience,
nothing more. The 'me' who was being hurt has gone. The result is freedom from pain.
This is an incremental process. In the beginning, you can
expect to succeed with small pains and be defeated by big ones. Like most of our skills,
it grows with practice. The more you practice, the bigger the pain you can handle. Please
understand fully. There is no masochism being advocated here. Self- mortification is not
the point.
This is an exercise in awareness, not in sadism. If the
pain becomes excruciating, go ahead and move, but move slowly and mindfully. Observe your
movements. See how it feels to move. Watch what it does to the pain. Watch the pain
diminish. Try not to move too much though. The less you move, the easier it is to remain
fully mindful. New meditators sometimes say they have trouble remaining mindful when pain
is present. This difficulty stems from a misunderstanding. These students are conceiving
mindfulness as something distinct from the experience of pain. It is not. Mindfulness
never exists by itself. It always has some object and one object is as good as another.
Pain is a mental state. You can be mindful of pain just as you are mindful of breathing.
The rules we covered in Chapter 4 apply to pain just as
they apply to any other mental state. You must be careful not to reach beyond the
sensation and not to fall short of it. Don't add anything to it, and don't miss any part
of it. Don't muddy the pure experience with concepts or pictures or discursive thinking.
And keep your awareness right in the present time, right with the pain, so that you won't
miss its beginning or its end. Pain not viewed in the clear light of mindfulness gives
rise to emotional reactions like fear, anxiety, or anger. If it is properly viewed, we
have no such reaction. It will be just sensation, just simple energy. Once you have
learned this technique with physical pain, you can then generalize it in the rest of your
life. You can use it on any unpleasant sensation. What works on pain will work on anxiety
or chronic depression. This technique is one of life's most useful and generalizable
skills. It is patience.
Problem 2
Legs Going To Sleep
It is very common for beginners to have their legs fall
asleep or go numb during meditation. They are simply not accustomed to the cross-legged
posture. Some people get very anxious about this. They feel they must get up and move
around. A few are completely convinced that they will get gangrene from lack of
circulation. Numbness in the leg is nothing to worry about. it is caused by nerve-pinch,
not by lack of circulation. You can't damage the tissues of your legs by sitting. So
relax. When your legs fall asleep in meditation, just mindfully observe the phenomenon.
Examine what it feels like. It may be sort of uncomfortable, but it is not painful unless
you tense up. Just stay calm and watch it. It does not matter if your legs go numb and
stay that way for the whole period. After you have meditated for some time, that numbness
gradually will disappear. Your body simply adjusts to daily practice. Then you can sit for
very long sessions with no numbness whatever.
Problem 3
Odd Sensations
People experience all manner of varied phenomena in
meditation. Some people get itches. Others feel tingling, deep relaxation, a feeling of
lightness or a floating sensation. You may feel yourself growing or shrinking or rising up
in the air. Beginners often get quite excited over such sensations. As relaxation sets in,
the nervous system simply begins to pass sensory signals more efficiently. Large amounts
of previously blocked sensory data can pour through, giving rise to all manner of unique
sensations. It does not signify anything in particular. It is just sensation. So simply
employ the normal technique. Watch it come up and watch it pass away. Don't get involved.
Problem 4
Drowsiness
It is quite common to experience drowsiness during
meditation. You become very calm and relaxed. That is exactly what is supposed to happen.
Unfortunately, we ordinarily experience this lovely state only when we are falling asleep,
and we associate it with that process. So naturally, you begin to drift off. When you find
this happening, apply your mindfulness to the state of drowsiness itself. Drowsiness has
certain definite characteristics. It does certain things to your thought process. Find out
what. It has certain body feelings associated with it. Locate those.
This inquisitive awareness is the direct opposite of
drowsiness, and will evaporate it. If it does not, then you should suspect a physical
cause of your sleepiness. Search that out and handle it. If you have just eaten large
meal, that could be the cause. It is best to eat lightly before you meditate. Or wait an
hour after a big meal. And don't overlook the obvious either. If you have been out loading
bricks all day, you are naturally going to be tired. The same is true if you only got a
few hours sleep the night before. Take care of your body's physical needs. Then meditate.
Do not give in to sleepiness. Stay awake and mindful, for sleep and meditative
concentration are two diametrically opposite experiences. You will not gain any new
insight from sleep, but only from meditation. If you are very sleepy then take a deep
breath and hold it as long as you can. Then breathe out slowly. Take another deep breath
again, hold it as long as you can and breathe out slowly. Repeat this exercise until your
body warms up and sleepiness fades away. Then return to your breath.
Problem 5
Inability To Concentrate
An overactive, jumping attention is something that
everybody experiences from time to time. It is generally handled by techniques presented
in the chapter on distractions. You should also be informed, however, that there are
certain external factors which contribute to this phenomenon. And these are best handled
by simple adjustments in your schedule. Mental images are powerful entities. They can
remain in the mind for long periods. All of the storytelling arts are direct manipulation
of such material, and to the extent the writer has done his job well, the characters and
images presented will have a powerful and lingering effect on the mind. If you have been
to the best movie of the year, the meditation which follows is going to be full of those
images. If you are halfway through the scariest horror novel you ever read, your
meditation is going to be full of monsters. So switch the order of events. Do your
meditation first. Then read or go to the movies.
Another influential factor is your own emotional state. If
there is some real conflict in your life, that agitation will carry over into meditation.
Try to resolve your immediate daily conflicts before meditation when you can. Your life
will run smoother, and you won't be pondering uselessly in your practice. But don't use
this advice as a way to avoid meditation. Sometimes you can't resolve every issue before
you sit. Just go ahead and sit anyway. Use your meditation to let go of all the egocentric
attitudes that keep you trapped within your own limited viewpoint. Your problems will
resolve much more easily thereafter. And then there are those days when it seems that the
mind will never rest, but your can't locate any apparent cause. Remember the cyclic
alternation we spoke of earlier. Meditation goes in cycles. You have good days and you
have bad days.
Vipassana meditation is primarily an exercise in
awareness. Emptying the mind is not as important as being mindful of what the mind is
doing. If you are frantic and you can't do a thing to stop it, just observe. It is all
you. The result will be one more step forward in your journey of self-exploration. Above
all, don't get frustrated over the nonstop chatter of your mind. That babble is just one
more thing to be mindful of.
Problem 6
Boredom
It is difficult to imagine anything more inherently boring
than sitting still for an hour with nothing to do but feel the air going in and out of
your nose. You are going to run into boredom repeatedly in your meditation. Everybody
does. Boredom is a mental state and should be treated as such. A few simple strategies
will help you to cope.
Tactic A: Re-establish true mindfulness
If the breath seems an exceedingly dull thing to observe
over and over, you may rest assured of one thing: You have ceased to observe the process
with true mindfulness. Mindfulness is never boring. Look again. Don't assume that you know
what breath is. Don't take it for granted that you have already seen everything there is
to see. If you do, you are conceptualizing the process. You are not observing its living
reality. When you are clearly mindful of breath or indeed anything else, it is never
boring. Mindfulness looks at everything with the eyes of a child, with the sense of
wonder. Mindfulness sees every second as if it were the first and the only second in the
universe. So look again.
Tactic B: Observe your mental state
Look at your state of boredom mindfully. What is boredom?
Where is boredom? What does it feel like? What are its mental component? Does it have any
physical feeling? What does it do to your thought process? Take a fresh look at boredom,
as if you have never experienced that state before.
Problem 7
Fear
States of fear sometimes arise during meditation for no
discernible reason. It is a common phenomenon, and there can be a number of causes. You
may be experiencing the effect of something repressed long ago. Remember, thoughts arise
first in the unconscious. The emotional contents of a thought complex often leach through
into your conscious awareness long before the thought itself surfaces. If you sit through
the fear, the memory itself may bubble up where you can endure it. Or you may be dealing
directly with that fear which we all fear: 'fear of the unknown'. At some point in your
meditation career, you will be struck with the seriousness of what you are actually doing.
You are tearing down the wall of illusion you have always used to explain life to yourself
and to shield yourself from the intense flame of reality. You are about to meet ultimate
truth face to face. That is scary. But it has to be dealt with eventually. Go ahead and
dive right in.
A third possibility: the fear that your are feeling may be
self- generated. It may be arising out of unskillful concentration. You may have set an
unconscious program to 'examine what comes up.' Thus when a frightening fantasy arises,
concentration locks onto it and the fantasy feeds on the energy of your attention and
grows. The real problem here is that mindfulness is weak. If mindfulness was strongly
developed, it would notice this switch of attention as soon as it occurred and handle the
situation in the usual manner. Not matter what the source of your fear, mindfulness is the
cure. Observe the emotional reactions that come along and know them for what they are.
Stand aside from the process and don't get involved. Treat the whole dynamic as if you
were an interested bystander. Most importantly, don't fight the situation. Don't try to
repress the memories or the feelings or the fantasies. Just step out of the way and let
the whole mess bubble up and flow past. It can't hurt you. It is just memory. It is only
fantasy. It is nothing but fear.
When you let it run its course in the arena of conscious
attention, it won't sink back into the unconscious. It won't come back to haunt you later.
It will be gone for good.
Problem 8
Agitation
Restlessness is often a cover-up for some deeper
experience taking place in the unconscious. We humans are great at repressing things.
Rather than confronting some unpleasant thought we experience, we try to bury it. We won't
have to deal with the issue. Unfortunately, we usually don't succeed, at least not fully.
We hide the thought, but the mental energy we use to cover it up sits there and boils. The
result is that sense of uneasiness which we call agitation or restlessness. There is
nothing you can put your finger on. But you don't feel at ease. You can't relax. When this
uncomfortable state arises in mediation, just observe it. Don't let it rule you. Don't
jump up and run off. And don't struggle with it and try to make it go away. Just let it be
there and watch it closely. Then the repressed material will eventually surface and you
will find out what you have been worrying about.
The unpleasant experience that you have been trying to
avoid could be almost anything: Guilt, greed or problems. It could be a low-grade pain or
subtle sickness or approaching illness. Whatever it is, let it arise and look at it
mindfully. If you just sit still and observe your agitation, it will eventually pass.
Sitting through restlessness is a little breakthrough in your meditation career. It will
teach you much. You will find that agitation is actually a rather superficial mental
state. It is inherently ephemeral. It comes and it goes. It has no real grip on you at
all. Here again the rest of your life will profit.
Problem 9
Trying Too Hard
Advanced meditators are generally found to be pretty
jovial men and women. They possess that most valuable of all human treasures, a sense of
humor. It is not the superficial witty repartee of the talk show host. It is a real sense
of humor. They can laugh at their own human failures. They can chuckle at personal
disasters. Beginners in meditation are often much too serious for their own good. So laugh
a little. It is important to learn to loosen up in your session, to relax into your
meditation. You need to learn to flow with whatever happens. You can't do that if you are
tensed and striving, taking it all so very, very seriously. New meditators are often
overly eager for results. They are full of enormous and inflated expectations. They jump
right in and expect incredible results in no time flat. They push. They tense. They sweat
and strain, and it is all so terribly, terribly grim and solemn. This state of tension is
the direct antithesis of mindfulness. So naturally they achieve little. Then they decide
that this meditation is not so exciting after all. It did not give them what they wanted.
They chuck it aside. It should be pointed out that you learn about meditation only by
meditating. You learn what meditation is all about and where it leads only through direct
experience of the thing itself. Therefore the beginner does not know where he is headed
because he has developed little sense of where his practice is leading.
The novice's expectation is inherently unrealistic and
uninformed. As a newcomer to meditation, he or she would expect all the wrong things, and
those expectations do you no good at all. They get in the way. Trying too hard leads to
rigidity and unhappiness, to guilt and self-condemnation. When you are trying too hard,
your effort becomes mechanical and that defeats mindfulness before it even gets started.
You are well-advised to drop all that. Drop your expectations and straining. Simply
meditate with a steady and balanced effort. Enjoy your mediation and don't load yourself
down with sweat and struggles. Just be mindful. The meditation itself will take care of
the future.
Problem 10
Discouragement
The direct upshot of pushing too hard is frustration. You
are in a state of tension. You get nowhere. You realize you are not making the progress
you expected, so you get discouraged. You feel like a failure. It is all a very natural
cycle, but a totally avoidable one. The source is striving after unrealistic expectations.
Nevertheless, it is a common enough syndrome and, in spite of all the best advice, you may
find it happening to you. There is a solution. If you find yourself discouraged, just
observe your state of mind clearly. Don't add anything to it. Just watch it. A sense of
failure is only another ephemeral emotional reaction. If you get involved, it feeds on
your energy and grows. If you simply stand aside and watch it, it passes away.
If you are discouraged over your perceived failure in
meditation, that is especially easy to deal with. You feel you have failed in your
practice. You have failed to be mindful. Simply become mindful of that sense of failure.
You have just re-established your mindfulness with that single step. The reason for your
sense of failure is nothing but memory. There is no such thing as failure in meditation.
There are setbacks and difficulties. But there is no failure unless you give up entirely.
Even if you spend twenty solid years getting nowhere, you can be mindful at any second you
choose to do so. It is your decision. Regretting is only one more way of being unmindful.
The instant that you realize that you have been unmindful, that realization itself is an
act of mindfulness. So continue the process. Don't get sidetracked in an emotional
reaction.
Problem 11
Resistance To Meditation
There are times when you don't feel like meditating. The
very idea seems obnoxious. Missing a single practice session is scarcely important, but it
very easily becomes a habit. It is wiser to push on through the resistance. Go sit anyway.
Observe this feeling of aversion. In most cases it is a passing emotion, a flash in the
pan that will evaporate right in front of your eyes. Five minutes after you sid down it is
gone. In other cases it is due to some sour mood that day, and it lasts longer. Still, it
does pass. And it is better to get rid of it in twenty or thirty minutes of meditation
than to carry it around with you and let it ruin the rest of your day. Another time,
resistance may be due to some difficulty you are having with the practice itself. You may
or may not know what that difficulty is. If the problem is known, handle it by one of the
techniques given in this book. Once the problem is gone, resistance will be gone. If the
problem is unknown, then you are going to have to tough it out. Just sit through the
resistance and observe that mindfully. When it has finally run its course, it will pass.
Then the problem causing it will probably bubble up in its wake, and you can deal with
that.
If resistance to meditation is a common feature of your
practice, then you should suspect some subtle error in your basic attitude. Meditation is
not a ritual conducted in a particular posture. It is not a painful exercise, or period of
enforced boredom. And it is not some grim, solemn, obligation. Meditation is mindfulness.
it is a new way of seeing and it is a form of play. Meditation is your friend. Come to
regard it as such and resistance will wash away like smoke on a summer breeze.
If you try all these possibilities and the resistance
remains, then there may be a problem. There can be certain metaphysical snags that a
meditator runs into which go far beyond the scope of this book. It is not common for new
meditators to hit these, but it can happen. Don't give up. Go get help. Seek out qualified
teachers of the Vipassana style of meditation and ask them to help you resolve the
situation. Such people exist for exactly that purpose.
Problem 12
Stupor or Dullness
We have already discussed the sinking mind phenomenon. But
there is a special route to that state you should watch for. Mental dullness can result as
an unwanted byproduct of deepening concentration. As your relaxation deepens, muscles
loosen and nerve transmission changes. This produces a very calm and light feeling in the
body. you feel very still and somewhat divorced from the body. this is a very pleasant
state and at first your concentration is quite good, nicely centered on the breath. As it
continues, however, the pleasant feeling intensify and they distract your attention from
the breath. You start to really enjoy that state and your mindfulness goes way down. Your
attention winds up scattered, drifting listlessly through vague clouds of bliss. The
result is a very unmindful state, sort of an ecstatic stupor. The cure, of course, is
mindfulness. Mindfully observe these phenomena and they will dissipate. When blissful
feelings arise accept them. There is no need to avoid them. Don't get wrapped up in them.
They are physical feelings, so treat them as such. Observe feelings as feelings. Observe
dullness as dullness. Watch them rise and watch them pass. Don't get involved.
You will have problems in meditation. Everybody does. You
can treat them as terrible torments, or as challenges to be overcome. If you regard them
as burdens, you suffering will only increase. If you regard them as opportunities to learn
and to grow, your spiritual prospects are unlimited.
oOo