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.
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
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.
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.
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.
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
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.
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.
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
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.
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.
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.
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.
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
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.
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
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.