So there you are meditating beautifully. Your body is
totally immobile, and you mind is totally still. You just glide right along following the
flow of the breath, in, out, in, out...calm, serene and concentrated. Everything is
perfect. And then, all of a sudden, something totally different pops into your mind:
"I sure wish I had an ice cream cone." That's a distraction, obviously. That's
not what you are supposed to be doing. You notice that, and you drag yourself back to the
breath, back to the smooth flow, in, out, in...and then: "Did I ever pay that gas
bill?" Another distraction. You notice that one, and you haul yourself back to the
breath. In, out, in, out, in..."That new science fiction movie is out. Maybe I can go
see it Tuesday night. No, not Tuesday, got too much to do on Wednesday. Thursday's
better..." Another distraction. You pull yourself out of that one and back you go to
the breath, except that you never quite get there because before you do that little voice
in your head goes, "My back is killing me." And on and on it goes, distraction
after distraction, seemingly without end.
What a bother. But this is what it is all about. These
distractions are actually the whole point. The key is to learn to deal with these things.
Learning to notice them without being trapped in them. That's what we are here for. The
mental wandering is unpleasant, to be sure. But it is the normal mode of operation of your
mind. Don't think of it as the enemy. It is just the simple reality. And if you want to
change something, the first thing you have to do is see it the way it is.
When you first sit down to concentrate on the breath, you
will be struck by how incredibly busy the mind actually is. It jumps and jibbers. It veers
and bucks. It chases itself around in constant circles. It chatters. It thinks. It
fantasizes and daydreams. Don't be upset about that. It's natural. When your mind wanders
from the subject of meditation, just observe the distraction mindfully.
When we speak of a distraction in Insight Meditation, we
are speaking of any preoccupation that pulls the attention off the breath. This brings up
a new, major rule for your meditation: When any mental state arises strongly enough to
distract you from the object of meditation, switch your attention to the distraction
briefly. Make the distraction a temporary object of meditation. Please not the word
temporary. It's quite important. We are not advising that you switch horses in midstream.
We do not expect you to adopt a whole new object of meditation every three seconds. The
breath will always remain your primary focus. You switch your attention to the distraction
only long enough to notice certain specific things about it. What is it? How strong is it?
and, how long does it last? As soon as you have wordlessly answered these questions, you
are through with your examination of that distraction, and you return your attention to
the breath. Here again, please note the operant term, wordlessly. These questions are not
an invitation to more mental chatter. That would be moving you in the wrong direction,
toward more thinking. We want you to move away from thinking, back to a direct, wordless
and nonconceptual experience of the breath. These questions are designed to free you from
the distraction and give you insight into its nature, not to get you more thoroughly stuck
in it. They will tune you in to what is distracting you and help you get rid of it--all in
one step.
Here is the problem: When a distraction, or any mental
state, arises in the mind, it blossoms forth first in the unconscious. Only a moment later
does it rise to the conscious mind. That split-second difference is quite important,
because it time enough for grasping to occur. Grasping occurs almost instantaneously, and
it takes place first in the unconscious. Thus, by the time the grasping rises to the level
of conscious recognition, we have already begun to lock on to it. It is quite natural for
us to simply continue that process, getting more and more tightly stuck in the distraction
as we continue to view it. We are, by this time, quite definitely thinking the thought,
rather than just viewing it with bare attention. The whole sequence takes place in a
flash. This presents us with a problem. By the time we become consciously aware of a
distraction we are already, in a sense, stuck in it. Our three questions are a clever
remedy for this particular malady. In order to answer these questions, we must ascertain
the quality of the distraction. To do that, we must divorce ourselves from it, take a
mental step back from it, disengage from it, and view it objectively. We must stop
thinking the thought or feeling the feeling in order to view it as an object of
inspection. This very process is an exercise in mindfulness, uninvolved, detached
awareness. The hold of the distraction is thus broken, and mindfulness is back in control.
At this point, mindfulness makes a smooth transition back to its primary focus and we
return to the breath.
When you first begin to practice this technique, you will
probably have to do it with words. You will ask your questions in words, and get answers
in words. It won't be long, however, before you can dispense with the formality of words
altogether. Once the mental habits are in place, you simply note the distraction, note the
qualities of the distraction, and return to the breath. It's a totally nonconceptual
process, and it's very quick. The distraction itself can be anything: a sound, a
sensation, an emotion, a fantasy, anything at all. Whatever it is, don't try to repress
it. Don't try to force it out of your mind. There's no need for that. Just observe it
mindfully with bare attention. Examine the distraction wordlessly and it will pass away by
itself. You will find your attention drifting effortlessly back to the breath. And do not
condemn yourself for having being distracted. Distractions are natural. They come and they
go.
Despite this piece of sage counsel, you're going to find
yourself condemning anyway. That's natural too. Just observe the process of condemnation
as another distraction, and then return to the breath.
Watch the sequence of events: Breathing. Breathing.
Distracting thought arises. Frustration arising over the distracting thought. You condemn
yourself for being distracted. You notice the self condemnation. You return to the
breathing. Breathing. Breathing. It's really a very natural, smooth-flowing cycle, if you
do it correctly. The trick, of course, is patience. If you can learn to observe these
distractions without getting involved, it's all very easy. You just glide through the
distractions and your attention returns to the breath quite easily. Of course, the very
same distraction may pop up a moment later. If it does, just observe that mindfully. If
you are dealing with an old, established thought pattern, this can go on happening for
quite a while, sometimes years. Don't get upset. This too is natural. just observe the
distraction and return to the breath. Don't fight with these distracting thoughts. Don't
strain or struggle. It's a waste. Every bit of energy that you apply to that resistance
goes into the thought complex and makes it all the stronger. So don't try to force such
thoughts out of your mind. It's a battle you can never win. Just observe the distraction
mindfully and, it will eventually go away. It's very strange, but the more bare attention
you pay to such disturbances, the weaker they get. Observe them long enough, and often
enough, with bare attention, and they fade away forever. Fight with them and they gain in
strength. Watch them with detachment and they wither.
Mindfulness is a function that disarms distractions, in
the same way that a munitions expert might defuse a bomb. Weak distractions are disarmed
by a single glance. Shine the light of awareness on them and they evaporate instantly,
never to return. Deep-seated, habitual thought patterns require constant mindfulness
repeatedly applied over whatever time period it takes to break their hold. Distractions
are really paper tigers. They have no power of their own. They need to be fed constantly,
or else they die. If you refuse to feed them by your own fear, anger, and greed, they
fade.
Mindfulness is the most important aspect of meditation. It
is the primary thing that you are trying to cultivate. So there is really no need at all
to struggle against distractions. The crucial thing is to be mindful of what is occurring,
not to control what is occurring. Remember, concentration is a tool. It is secondary to
bare attention. From the point of view of mindfulness, there is really no such thing as a
distraction. Whatever arises in the mind is viewed as just one more opportunity to
cultivate mindfulness. Breath, remember, is an arbitrary focus, and it is used as our
primary object of attention. Distractions are used as secondary objects of attention. They
are certainly as much a part of reality as breath. It actually makes rather little
difference what the object of mindfulness is. You can be mindful of the breath, or you can
be mindful of the distraction. You can be mindful of the fact that you mind is still, and
your concentration is strong, or you can be mindful of the fact that your concentration is
in ribbons and your mind is in an absolute shambles. It's all mindfulness. Just maintain
that mindfulness and concentration eventually will follow.
The purpose of meditation is not to concentrate on the
breath, without interruption, forever. That by itself would be a useless goal. The purpose
of meditation is not to achieve a perfectly still and serene mind. Although a lovely
state, it doesn't lead to liberation by itself. The purpose of meditation is to achieve
uninterrupted mindfulness. Mindfulness, and only mindfulness, produces Enlightenment.
Distractions come in all sizes, shapes and flavors.
Buddhist philosophy has organized them into categories. One of them is the category of
hindrances. They are called hindrances because they block your development of both
components of mediation, mindfulness and concentration. A bit of caution on this term: The
word 'hindrances' carries a negative connotation, and indeed these are states of mind we
want to eradicate. That does not mean, however, that they are to be repressed, avoided or
condemned.
Let's use greed as an example. We wish to avoid prolonging
any state of greed that arises, because a continuation of that state leads to bondage and
sorrow. That does not mean we try to toss the thought out of the mind when it appears. We
simply refuse to encourage it to stay. We let it come, and we let it go. When greed is
first observed with bare attention, no value judgements are made. We simply stand back and
watch it arise. The whole dynamic of greed from start to finish is simply observed in this
way. We don't help it, or hinder it, or interfere with it in the slightest. It stays as
long as it stays. And we learn as much about it as we can while it is there. We watch what
greed does. We watch how it troubles us, and how it burdens others. We notice how it keeps
us perpetually unsatisfied, forever in a state of unfulfilled longing. From this
first-hand experience, we ascertain at a gut level that greed is an unskillful way to run
your life. There is nothing theoretical about this realization.
All of the hindrances are dealt with in the same way, and
we will look at them here one by one.
Desire: Let us suppose you have been distracted by
some nice experience in meditation. It could be pleasant fantasy or a thought of pride. It
might be a feeling of self-esteem. It might be a thought of love or even the physical
sensation of bliss that comes with the meditation experience itself. Whatever it is, what
follows is the state of desire -- desire to obtain whatever you have been thinking about
or desire to prolong the experience you are having. No matter what its nature, you should
handle desire in the following manner. Notice the thought or sensation as it arises.
Notice the mental state of desire which accompanies it as a separate thing. Notice the
exact extent or degree of that desire. Then notice how long it lasts and when it finally
disappears. When you have done that, return your attention to breathing.
Aversion: Suppose that you have been distracted by
some negative experience. It could be something you fear or some nagging worry. It might
be guilt or depression or pain. Whatever the actual substance of the thought or sensation,
you find yourself rejecting or repressing -- trying to avoid it, resist it or deny it. The
handling here is essentially the same. Watch the arising of the thought or sensation.
Notice the state of rejection that comes with it. Gauge the extent or degree of that
rejection. See how long it lasts and when it fades away. Then return your attention to
your breath.
Lethargy: Lethargy comes in various grades and
intensities, ranging from slight drowsiness to total torpor. We are talking about a mental
state here, not a physical one. Sleepiness or physical fatigue is something quite
different and, in the Buddhist system of classification, it would be categorized as a
physical feeling. Mental lethargy is closely related to aversion in that it is one of the
mind's clever little ways of avoiding those issues it finds unpleasant. Lethargy is a sort
of turn-off of the mental apparatus, a dulling of sensory and cognitive acuity. It is an
enforced stupidity pretending to be sleep. This can be a tough one to deal with, because
its presence is directly contrary to the employment of mindfulness. Lethargy is nearly the
reverse of mindfulness. Nevertheless, mindfulness is the cure for this hindrance, too, and
the handling is the same. Note the state of drowsiness when it arises, and note its extent
or degree. Note when it arises, how long it lasts, and when it passes away. The only thing
special here is the importance of catching the phenomenon early. You have got to get it
right at its conception and apply liberal doses of pure awareness right away. If you let
it get a start, its growth probably will out pace your mindfulness power. When lethargy
wins, the result is the sinking mind and/or sleep.
Agitation: States of restlessness and worry are
expressions of mental agitation. Your mind keeps darting around, refusing to settle on any
one thing. You may keep running over and over the same issues. But even here an unsettled
feeling is the predominant component. The mind refuses to settle anywhere. It jumps around
constantly. The cure for this condition is the same basic sequence. Restlessness imparts a
certain feeling to consciousness. You might call it a flavor or texture. Whatever you call
it, that unsettled feeling is there as a definable characteristic. Look for it. Once you
have spotted it, note how much of it is present. Note when it arises. Watch how long it
lasts, and see when it fades away. Then return your attention to the breath.
Doubt: Doubt has its own distinct feeling in
consciousness. The Pali tests describe it very nicely. It's the feeling of a man stumbling
through a desert and arriving at an unmarked crossroad. Which road should he take? There
is no way to tell. So he just stands there vacillating. One of the common forms this takes
in meditation is an inner dialogue something like this: "What am I doing just sitting
like this? Am I really getting anything out of this at all? Oh! Sure I am. This is good
for me. The book said so. No, that is crazy. This is a waste of time. No, I won't give up.
I said I was going to do this, and I am going to do it. Or am I being just stubborn? I
don't know. I just don't know." Don't get stuck in this trap. It is just another
hindrance. Another of the mind's little smoke screens to keep you from doing the most
terrible thing in the world: actually becoming aware of what is happening. To handle
doubt, simply become aware of this mental state of wavering as an object of inspection.
Don't be trapped in it. Back out of it and look at it. See how strong it is. See when it
comes and how long it lasts. Then watch it fade away, and go back to the breathing.
This is the general pattern you will use on any
distraction that arises. By distraction, remember we mean any mental state that arises to
impede your meditation. Some of these are quite subtle. It is useful to list some of the
possibilities. The negative states are pretty easy to spot: insecurity, fear, anger,
depression, irritation and frustration.
Craving and desire are a bit more difficult to spot
because they can apply to things we normally regard as virtuous or noble. You can
experience the desire to perfect yourself. You can feel craving for greater virtue. You
can even develop an attachment to the bliss of the meditation experience itself. It is a
bit hard to detach yourself from such altruistic feelings. In the end, though, it is just
more greed. It is a desire for gratification and a clever way of ignoring the present-time
reality.
Trickiest of all, however, are those really positive
mental states that come creeping into your meditation. Happiness, peace, inner
contentment, sympathy and compassion for all beings everywhere. These mental states are so
sweet and so benevolent that you can scarcely bear to pry yourself loose from them. It
makes you feel like a traitor to mankind. There is no need to feel this way. We are not
advising you to reject these states of mind or to become heartless robots. We merely want
you to see them for what they are. They are mental states. They come and they go. They
arise and they pass away. As you continue your meditation, these states will arise more
often. The trick is not to become attached to them. Just see each one as it comes up. See
what it is, how strong it is and how long it lasts. Then watch it drift away. It is all
just more of the passing show of your own mental universe.
Just as breathing comes in stages, so do the mental
states. Every breath has a beginning, a middle and an end. Every mental states has a
birth, a growth and a decay. You should strive to see these stages clearly. This is no
easy thing to do, however. As we have already noted, every thought and sensation begins
first in the unconscious region of the mind and only later rises to consciousness. We
generally become aware of such things only after they have arisen in the conscious realm
and stayed there for some time. Indeed we usually become aware of distractions only when
they have released their hold on us and are already on their way out. It is at this point
that we are struck with the sudden realization that we have been somewhere, day-dreaming,
fantasizing, or whatever. Quite obviously this is far too late in the chain of events. We
may call this phenomenon catching the lion by is tail, and it is an unskillful thing to
do. Like confronting a dangerous beast, we must approach mental states head-on. Patiently,
we will learn to recognize them as they arise from progressively deeper levels of our
conscious mind.
Since mental states arise first in the unconscious, to
catch the arising of the mental state, you've got to extend your awareness down into this
unconscious area. That is difficult, because you can't see what is going on down there, at
least not in the same way you see a conscious thought. But you can learn to get a vague
sense of movement and to operate by a sort of mental sense of touch. This comes with
practice, and the ability is another of the effects of the deep calm of concentration.
Concentration slows down the arising of these mental states and gives you time to feel
each one arising out of the unconscious even before you see it in consciousness.
Concentration helps you to extend your awareness down into that boiling darkness where
thought and sensation begin.
As your concentration deepens, you gain the ability to see
thoughts and sensations arising slowly, like separate bubbles, each distinct and with
spaces between them. They bubble up in slow motion out of the unconscious. They stay a
while in the conscious mind and then they drift away.
The application of awareness to mental states is a
precision operation. This is particularly true of feelings or sensations. It is very easy
to overreach the sensation. That is, to add something to it above and beyond what is
really there. It is equally easy to fall short of sensation, to get part of it but not
all. The ideal that you are striving for is to experience each mental state fully, exactly
the way it is, adding nothing to it and not missing any part of it. Let us use pain in the
leg as an example. What is actually there is a pure flowing sensation. It changes
constantly, never the same from one moment to the next. It moves from one location to
another, and its intensity surges up and down. Pain is not a thing. It is an event. There
should be no concepts tacked on to it and none associated with it. A pure unobstructed
awareness of this event will experience it simply as a flowing pattern of energy and
nothing more. No thought and no rejection. Just energy.
Early on in our practice of meditation, we need to rethink
our underlying assumptions regarding conceptualization. For most of us, we have earned
high marks in school and in life for our ability to manipulate mental phenomena --
concepts -- logically. Our careers, much of our success in everyday life, our happy
relationships, we view as largely the result of our successful manipulation of concepts.
In developing mindfulness, however, we temporarily suspend the conceptualization process
and focus on the pure nature of mental phenomena. During meditation we are seeking to
experience the mind at the pre-concept level.
But the human mind conceptualizes such occurrences as
pain. You find yourself thinking of it as 'the pain'. That is a concept. It is a label,
something added to the sensation itself. You find yourself building a mental image, a
picture of the pain, seeing it as a shape. You may see a diagram of the leg with the pain
outlined in some lovely color. This is very creative and terribly entertaining, but not
what we want. Those are concepts tacked on to the living reality. Most likely, you will
probably find yourself thinking: "I have a pain in my leg." 'I' is a concept. It
is something extra added to the pure experience.
When you introduce 'I' into the process, you are building
a conceptual gap between the reality and the awareness viewing that reality. Thoughts such
as 'Me', 'My' or 'Mine' have no place in direct awareness. They are extraneous addenda,
and insidious ones at that. When you bring 'me' into the picture, you are identifying with
the pain. That simply adds emphasis to it. If you leave 'I' out of the operation, pain is
not painful. It is just a pure surging energy flow. It can even be beautiful. If you find
'I' insinuating itself in your experience of pain or indeed any other sensation, then just
observe that mindfully. Pay bare attention to the phenomenon of personal identification
with the pain.
The general idea, however, is almost too simple. You want
to really see each sensation, whether it is pain, bliss or boredom. You want to experience
that thing fully in its natural and unadulterated form. There is only one way to do this.
Your timing has to be precise. Your awareness of each sensation must coordinate exactly
with the arising of that sensation. If you catch it just a bit too late, you miss the
beginning. You won't get all of it. If you hang on to any sensation past the time when it
has memory. The thing itself is gone, and by holding onto that memory, you miss the
arising of the next sensation. It is a very delicate operation. You've got to cruise along
right here in present time, picking things up and letting things drop with no delays
whatsoever. It takes a very light touch. Your relation to sensation should never be one of
past or future but always of the simple and immediate now.
The human mind seeks to conceptualize phenomena, and it
has developed a host of clever ways to do so. Every simple sensation will trigger a burst
of conceptual thinking if you give the mind its way. Lets us take hearing, for example.
You are sitting in meditation and somebody in the next room drops a dish. The sounds
strike your ear. Instantly you see a picture of that other room. You probably see a person
dropping a dish, too. If this a familiar environment, say your own home, you probably will
have a 3-D technicolor mind movie of who did the dropping and which dish was dropped. This
whole sequence presents itself to consciousness instantly. It just jumps out of the
unconscious so bright and clear and compelling that it shoves everything else out of
sight. What happens to the original sensation, the pure experience of hearing? It got lost
in the shuffle, completely overwhelmed and forgotten. We miss reality. We enter a world of
fantasy.
Here is another example: You are sitting in meditation and
a sound strikes your ear. It is just an indistinct noise, sort of a muffled crunch; it
could be anything. What happens next will probably be something like this. "What was
that? Who did that? Where did that come from? How far away was that? Is it
dangerous?". And on and on you go, getting no answers but your fantasy projection.
Conceptualization is an insidiously clever process It creeps into you experience, and it
simply takes over. When you hear a sound in meditation, pay bare attention to the
experience of hearing. That and that only. What is really happening is so utterly simple
that we can and do miss it altogether. Sound waves are striking the ear in a certain
unique pattern. Those waves are being translated into electrical impulses within the brain
and those impulses present a sound pattern to consciousness. That is all. No pictures. No
mind movies. No concepts. No interior dialogues about the question. Just noise. Reality is
elegantly simple and unadorned. When you hear a sound, be mindful of the process of
hearing. Everything else is just added chatter. Drop it. The same rule applies to every
sensation, every emotion, every experience you may have. Look closely at your own
experience. Dig down through the layers of mental bric-a-brac and see what is really
there. You will be amazed how simple it is, and how beautiful.
There are times when a number of sensations may arise at
once. You might have a thought of fear, a squeezing in the stomach and an aching back and
an itch on your left earlobe, all at the same time. Don't sit there in a quandary. Don't
keep switching back and forth or wondering what to pick. One of them will be strongest.
Just open yourself up and the most insistent of these phenomena will intrude itself and
demand your attention. So give it some attention just long enough to see it fade away.
Then return to your breathing. If another one intrudes itself, let it in. When it is done,
return to the breathing.
This process can be carried too far, however. Don't sit
there looking for things to be mindful of. Keep your mindfulness on the breath until
something else steps in and pulls your attention away. When you feel that happening, don't
fight it. Let you attention flow naturally over to the distraction, and keep it there
until the distraction evaporates. Then return to breathing. Don't seek out other physical
or mental phenomena. Just return to breathing. Let them come to you. There will be times
when you drift off, of course. Even after long practice you find yourself suddenly waking
up, realizing you have been off the track for some while. Don't get discouraged. Realize
that you have been off the track for such and such a length of time and go back to the
breath. There is no need for any negative reaction at all. The very act of realizing that
you have been off the track is an active awareness. It is an exercise of pure mindfulness
all by itself.
Mindfulness grows by the exercise of mindfulness. It is
like exercising a muscle. Every time you work it, you pump it up just a little. You make
it a little stronger. The very fact that you have felt that wake-up sensation means that
you have just improved your mindfulness power. That means you win. Move back to the
breathing without regret. However, the regret is a conditioned reflex and it may come
along anyway--another mental habit. If you find yourself getting frustrated, feeling
discouraged, or condemning yourself, just observe that with bare attention. It is just
another distraction. Give it some attention and watch it fade away, and return to the
breath.
The rules we have just reviewed can and should be applied
thoroughly to all of your mental states. You are going to find this an utterly ruthless
injunction. It is the toughest job that you will ever undertake. You will find yourself
relatively willing to apply this technique to certain parts of your experience, and you
will find yourself totally unwilling to use it on the other parts.
Meditation is a bit like mental acid. It eats away slowly
at whatever you put it on. We humans are very odd beings. We like the taste of certain
poisons and we stubbornly continue to eat them even while they are killing us. Thoughts to
which we are attached are poison. You will find yourself quite eager to dig some thoughts
out by the roots while you jealously guard and cherish certain others. That is the human
condition.
Vipassana meditation is not a game. Clear awareness is
more than a pleasurable pastime. It is a road up and out of the quagmire in which we are
all stuck, the swamp of our own desires and aversions. It is relatively easy to apply
awareness to the nastier aspects of your existence. Once you have seen fear and depression
evaporate in the hot, intense beacon of awareness, you want to repeat the process. Those
are the unpleasant mental states. They hurt. You want to get rid of those things because
they bother you. It is a good deal harder to apply that same process to mental states
which you cherish, like patriotism, or parental protectiveness or true love. But it is
just as necessary. Positive attachments hold you in the mud just as assuredly as negative
attachments. You may rise above the mud far enough to breathe a bit more easily if you
practice Vipassana meditation with diligence. Vipassana meditation is the road to Nibbana.
And from the reports of those who have toiled their way to that lofty goal, it is well
worth every effort involved.