When you let fear 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 so 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 unease that 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 meditation, 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 other problems. It could be 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 pa.s.s. Sitting through restlessness is a little breakthrough in your meditation career. It will teach you a lot. You will find that agitation is actually rather a superficial mental state. It is inherently ephemeral. It comes and it goes. It has no real grip on you at all.

PROBLEM 9: TRYING TOO HARD Advanced meditators are generally found to be pretty jovial people. They possess one of the 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. It is important to learn to loosen up in your session, to relax in your meditation. You need to learn to watch objectively 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 ant.i.thesis of mindfulness. 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 naturally unrealistic and uninformed. Newcomers to meditation expect all the wrong things, and those expectations do 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 meditation 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 upshot of pushing too hard is frustration. You are in a state of tension. You get nowhere. You realize that 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. Striving after unrealistic expectations is the source. 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 it grows. If you simply stand aside and watch it, it pa.s.ses 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 reestablished your mindfulness with that single step. The reason for your sense of failure is nothing but a 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 have spent twenty solid years getting nowhere, you can be mindful at any second you choose. 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 by 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 pa.s.sing emotion, a flash in the pan that will evaporate right in front of your eyes. Five minutes after you sit down it is gone. In other cases it is due to some sour mood that day, and it lasts longer. Still, it does pa.s.s. 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. At other times, 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 it mindfully. It will pa.s.s. 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 att.i.tude. 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 a 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 disappear like smoke on a summer breeze.

If you try all these possibilities and the resistance remains, then there may be a problem. Certain metaphysical snags that meditators sometimes encounter go 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 and get help. Seek out qualified teachers of the vipa.s.sana 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 out for. Mental dullness can result as an unwanted byproduct of deepening concentration. As your relaxation deepens, muscles loosen and nerve transmissions change. 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 feelings intensify and they distract your attention from the breath. You start to really enjoy the 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, but 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 pa.s.s. 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, your suffering will only increase. If you regard them as opportunities to learn and to grow, your spiritual prospects are unlimited.

CHAPTER 11

Dealing with Distractions I

AT SOME TIME, every meditator encounters distractions during practice, and methods are needed to deal with them. Many useful strategies have been devised to get you back on track more quickly than that of trying to push your way through by sheer force of will. Concentration and mindfulness go hand in hand. Each one complements the other. If either one is weak, the other will eventually be affected. Bad days are usually characterized by poor concentration. Your mind just keeps floating around. You need a method of reestablishing your concentration, even in the face of mental adversity. Luckily, you have it. In fact, you can choose from an array of traditional practical maneuvers.

MANEUVER 1: TIME GAUGING The first technique has been covered in an earlier chapter. A distraction has pulled you away from the breath, and you suddenly realize that you've been daydreaming. The trick is to pull all the way out of whatever has captured you, to break its hold on you completely so you can go back to the breath with full attention. You do this by gauging the length of time that you were distracted. This is not a precise calculation. You don't need a precise figure, just a rough estimate. You can measure it in minutes, or by significant thoughts. Just say to yourself, "Okay, I have been distracted for about two minutes," or "since the dog started barking," or "since I started thinking about money." When you first start practicing this technique, you will do it by talking to yourself. Once the habit is well established, you can drop that, and the action becomes wordless and very quick. The whole idea, remember, is to pull out of the distraction and get back to the breath. You pull out of the thought by making it the object of inspection just long enough to glean from it a rough approximation of its duration. The interval itself is not important. Once you are free of the distraction, drop the whole thing and go back to the breath. Do not get hung up in the estimate.

MANEUVER 2: DEEP BREATHS When your mind is wild and agitated, you can often reestablish mindfulness with a few quick deep breaths. Pull the air in strongly and let it out the same way. This increases the sensation inside the nostrils and makes it easier to focus. Make a strong act of will and apply some force to your attention. Concentration can be forced into growth, so you will probably find your full attention settling nicely back on the breath.

MANEUVER 3: COUNTING Counting the breaths as they pa.s.s is a highly traditional procedure. Some schools of practice teach this activity as their primary tactic. Vipa.s.sana uses it as an auxiliary technique for reestablishing mindfulness and for strengthening concentration. As we discussed in chapter 5, you can count breaths in a number of different ways. Remember to keep your attention on the breath. You will probably notice a change after you have done your counting. The breath slows down, or it becomes very light and refined. This is a physiological signal that concentration has become well established. At this point, the breath is usually so light or so fast and gentle that you can't clearly distinguish the inhalation from the exhalation. They seem to blend into each other. You can then count both of them as a single cycle. Continue your counting process, but only up to a count of five, covering the same five-breath sequence, then start over. When counting becomes a bother, go on to the next step. Drop the numbers and forget about the concepts of inhalation and exhalation. Just dive right in to the pure sensation of breathing. Inhalation blends into exhalation. One breath blends into the next in a never-ending cycle of pure, smooth flow.

MANEUVER 4: THE IN-OUT METHOD This is an alternative to counting, and it functions in much the same manner. Just direct your attention to the breath and mentally tag each cycle with the words, "Inhalation...exhalation," or "In...out." Continue the process until you no longer need these concepts, and then throw them away.

MANEUVER 5: CANCELING ONE THOUGHT WITH ANOTHER Some thoughts just won't go away. We humans are obsessional beings. It's one of our biggest problems. We tend to lock onto things like s.e.xual fantasies and worries and ambitions. We feed those thought complexes over years of time and give them plenty of exercise by playing with them in every spare moment. Then when we sit down to meditate, we order them to go away and leave us alone. It is scarcely surprising that they don't obey. Persistent thoughts like these require a direct approach, a full-scale frontal attack.

Buddhist psychology has developed a distinct system of cla.s.sification. Rather than dividing thoughts into cla.s.ses like "good" and "bad," Buddhist thinkers prefer to regard them as "skillful" versus "unskillful." An unskillful thought is one connected with greed, hatred, or delusion. These are the thoughts that the mind most easily builds into obsessions. They are unskillful in the sense that they lead you away from the goal of liberation. Skillful thoughts, on the other hand, are those connected with generosity, compa.s.sion, and wisdom. They are skillful in the sense that they may be used as specific remedies for unskillful thoughts, and thus can a.s.sist you in moving toward liberation.

You cannot condition liberation. It is not a state built out of thoughts. Nor can you condition the personal qualities that liberation produces. Thoughts of benevolence can produce a semblance of benevolence, but it's not the real item. It will break down under pressure. Thoughts of compa.s.sion produce only superficial compa.s.sion. Therefore, these skillful thoughts will not, in themselves, free you from the trap. They are skillful only if applied as antidotes to the poison of unskillful thoughts. Thoughts of generosity can temporarily cancel greed. They kick it under the rug long enough for mindfulness to do its work unhindered. Then, when mindfulness has penetrated to the roots of the ego process, greed evaporates and true generosity arises.

This principle can be used on a day-to-day basis in your own meditation. If a particular sort of obsession is troubling you, you can cancel it out by generating its opposite. Here is an example: If you absolutely hate Charlie, and his scowling face keeps popping into your mind, try directing a stream of love and friendliness toward Charlie, or try contemplating his good qualities. You probably will get rid of the immediate mental image. Then you can get on with the job of meditation.

Sometimes this tactic alone doesn't work. The obsession is simply too strong. In this case you've got to weaken its hold on you somewhat before you can successfully balance it out. Here is where guilt, one of man's most misbegotten emotions, finally serves a purpose. Take a good strong look at the emotional response you are trying to get rid of. Actually ponder it. See how it makes you feel. Look at what it is doing to your life, your happiness, your health, and your relationships. Try to see how it makes you appear to others. Look at the way it is hindering your progress toward liberation. The Pali scriptures urge you to do this very thoroughly indeed. They advise you to work up the same sense of disgust and humiliation that you would feel if you were forced to walk around with the carca.s.s of a dead and decaying animal tied around your neck. Real loathing is what you are after. This step may end the problem all by itself. If it doesn't, then balance out the lingering remainder of the obsession by once again generating its opposite emotion.

Thoughts of greed cover everything connected with desire, from outright avarice for material gain, all the way to a subtle need to be respected as a moral person. Thoughts of hatred run the gamut from pettiness to murderous rage. Delusion covers everything from daydreaming to full-blown hallucinations. Generosity cancels greed. Benevolence and compa.s.sion cancel hatred. You can find a specific antidote for any troubling thought if you just think about it awhile.

MANEUVER 6: RECALLING YOUR PURPOSE There are times when things pop into your mind, apparently at random. Words, phrases, or whole sentences jump up out of the unconscious for no discernible reason. Objects appear. Pictures flash on and off. This is an unsettling experience. Your mind feels like a flag flapping in a stiff wind. It washes back and forth like waves in the ocean. Often, at times like this, it is enough just to remember why you are there. You can say to yourself, "I'm not sitting here just to waste my time with these thoughts. I'm here to focus my mind on the breath, which is universal and common to all living beings." Sometimes your mind will settle down, even before you complete this recitation. Other times you may have to repeat it several times before you refocus on the breath.

These techniques can be used singly, or in combinations. Properly employed, they const.i.tute quite an effective a.r.s.enal for your battle against the monkey mind.

CHAPTER 12

Dealing with Distractions II

SO THERE YOU ARE, meditating beautifully. Your body is totally immobile, and your 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 says, "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. This mental wandering is unpleasant, to be sure. But it is your mind's normal mode of operation. 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 to 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 note the word temporary 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 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 is 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, "What is it? How strong is it? And, how long does it last?" 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, 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. 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 pa.s.s away by itself. You will find your attention drifting effortlessly back to the breath. And do not condemn yourself for having been 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 arising. 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 distraction, 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 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 your 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 meditation, 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 judgments 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 firsthand 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 a 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 that 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 utter 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 cla.s.sification, 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 pa.s.ses 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 will probably outpace your mindfulness power. When lethargy wins, the result is the sinking mind, or even 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 texts 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 just being 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 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 n.o.ble. 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 n.o.ble feelings. In the end, though, it is just more greed. It is a desire for gratification and a clever way of ignoring the present-moment reality.

Trickiest of all, however, are those really positive mental states that come creeping into your meditation. Happiness, peace, inner contentment, sympathy, and compa.s.sion 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 humanity. 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 pa.s.s 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 pa.s.sing 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 state 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 that sudden realization that we have been somewhere, daydreaming, fantasizing, or whatever. Quite obviously this is far too late in the chain of events. We may call this phenomenon catching the lion by his 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 s.p.a.ces 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 sensation. 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 a.s.sociated with it. A pure un.o.bstructed 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 a.s.sumptions regarding conceptualization. For most of us, we have earned high marks in school and in life for our ability to manipulate mental phenomena, or 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 preconceptual 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 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 faded away, then what you are holding onto is a 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 the present, 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. Let 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 is 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 gets 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 m.u.f.fled 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 your 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. This 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, 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 your 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.

Vipa.s.sana 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 under the hot, intense beacon of awareness, you will want to repeat that 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 that 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 a.s.suredly as negative attachments. You may rise above the mud far enough to breathe a bit more easily if you practice vipa.s.sana meditation with diligence. Vipa.s.sana 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.

CHAPTER 13

Mindfulness (Sati)

MINDFULNESS is the English translation of the Pali word sati. Sati sati. Sati is an activity. What exactly is that? There can be no precise answer, at least not in words. Words are devised by the symbolic levels of the mind, and they describe those realities with which symbolic thinking deals. Mindfulness is presymbolic. It is not shackled to logic. Nevertheless, mindfulness can be experienced-rather easily-and it can be described, as long as you keep in mind that the words are only fingers pointing at the moon. They are not the moon itself. The actual experience lies beyond the words and above the symbols. Mindfulness could be described in completely different terms than will be used here, and each description could still be correct. is an activity. What exactly is that? There can be no precise answer, at least not in words. Words are devised by the symbolic levels of the mind, and they describe those realities with which symbolic thinking deals. Mindfulness is presymbolic. It is not shackled to logic. Nevertheless, mindfulness can be experienced-rather easily-and it can be described, as long as you keep in mind that the words are only fingers pointing at the moon. They are not the moon itself. The actual experience lies beyond the words and above the symbols. Mindfulness could be described in completely different terms than will be used here, and each description could still be correct.