LittleMissMuffet
Well-known member
I came across these instructions about how to practice Mindfulness. Technically they are specifically for whilst meditating. And whilst that is also a good idea, I figure, why not adopt the same basic technique to any distractive thought or feeling experienced at any moment, and not just while meditating.
Some people -even in this forum- have already said that Mindfulness is what has alleviated their anxiety.
In the simplest sense, you could describe anxiety as being about getting stuck on details and or sensations/thoughts and not being able to see these in perspective with everything else.
Anyhow, here is the information on MINDFULNESS... (I've bolded the parts I think are most important for anyone who doesn't have the time or inclination to read all of the info.)
Mindfulness In Plain English
H. Gunaratana Mahathera
Chapter 12
Dealing with Distractions - II
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. oOo
The question “What shall we do about it?” is only asked by those who do not understand the problem. If a problem can be solved at all, to understand it and to know what to do about it are the same thing. On the other hand, doing something about a problem which you do not understand is like trying to clear away darkness by thrusting it aside with your hands. When light is brought, the darkness vanishes at once.
— The Wisdom of Insecurity by Alan Watts. p.75 [ ISBN | Amazon.com ]
Breaking the grip of ignorance and craving comes with just seeing, not with doing something particular about it. Once you see, your course of action will naturally follow.
— Buddhism Plain and Simple by Steve Hagen. p.37 [ ISBN | Amazon.com ]
While practicing mindfulness, don’t be dominated by the distinction between good and evil, thus creating a battle within oneself.
Whenever a wholesome thought arises, acknowledge it: “A wholesome thought has just arisen.” If an unwholesome thought arises, acknowledge it as well: “An unwholesome thought has just arisen.” Don’t dwell on it or try to get rid of it. To acknowledge it is enough. If they are still there, acknowledge they are still there. If they have gone, acknowledge they have gone. That way the practitioner is able to hold of his mind and to obtain the mindfulness of the mind.
— The Miracle of Mindfulness by Thich Nhat Hanh. p.39 [ ISBN | Amazon.com ]
Don’t ponder: You don’t need to figure everything out. Discursive thinking won’t free you from the trap. In meditation, the mind is purified naturally by mindfulness, by wordless bare attention. Habitual deliberation is not necessary to eliminate those things that are keeping you in bondage. All that is necessary is a clear, non-conceptual perception of what they are and how they work. That alone is sufficient to dissolve them. Concepts and reasoning just get in the way. Don’t think. See.
— Mindfulness in Plain English
What is the use of planning to be able to eat next week unless I can really enjoy the meals when they come ? If I am so busy planning how to eat next week that I cannot fully enjoy what I am eating now, I will be in the same predicament when next week’s meals become “now.”
If my happiness at this moment consists largely in reviewing happy memories and expectations, I am but dimly aware of this present. I shall still be dimly aware of the present when the good things that I have been expecting come to pass. For I shall have formed a habit of looking behind and ahead, making it difficult for me to attend to the here and now. If, then, my awareness of the past and future makes me less aware of the present, I must begin to wonder whether I am actually living in the real world.
— The Wisdom of Insecurity by Alan Watts. p.35 [ ISBN | Amazon.com ]
The art of living in this “predicament” is neither careless drifting on the one hand nor fearful clinging to the past and the known on the other. It consists in being completely sensitive to each moment, in regarding it as utterly new and unique, in having the mind open and wholly receptive.
— The Wisdom of Insecurity by Alan Watts. p.75 [ ISBN | Amazon.com
PP: Besides the techniques [you teach to your patients], what else do people come away with?
JK: A lot of people drop the formal practice but maintain the mindfulness in daily living. They’ve developed it as a life skill. In times of great stress or pain, they know how to go to their breathing, to use it to calm down and broaden the field of perception, so that they can see with a larger perspective.
PP: People somehow internalize, not simply the technique, but where it’s coming from.
JK: Exactly. And that’s our emphasis. We don’t want a group of imitators when we get through with them, nor a group of super-meditators who are all tripped out about meditation. What we want are people who are basically strong, flexible, and balanced, and have a perspective on their own inner being that is accepting and generous.
— Mindful Medicine - An Interview with Jon Kabat-Zinn
am learning slowly to bring my crazy pinball-machine mind back to this place of friendly detachment toward myself, so I can look out at the world and see all those other things with respect. Try looking at your mind as a wayward puppy that you are trying to paper train. You don’t drop-kick a puppy into the neighbor’s yard every time it piddles on the floor. You just keep bringing it back to the newspaper. So I keep trying gently to bring my mind back to what is really there to be seen, maybe to be seen and noted with a kind of reverence.
— Bird by Bird by Anne Lamott. [ ISBN | Amazon.com ]
While washing the dishes one should only be washing the dishes, which means one should be completely aware of the fact that one is washing the dishes. At first, glance, that might seem a little silly. Why put so much stress on a simple thing? But that’s precisely the point. The fact that I am standing there and washing these bowls is a wondrous reality. I am completely myself, following my breath, conscious of my presence, and conscious of my thoughts and actions. There’s no way I can be tossed around mindlessly like a bottle slapped here and there on the waves.
— The Miracle of Mindfulness by Thich Nhat Hanh. p.3 [ ISBN | Amazon.com ]
For some people this might mean the ability to quickly re-prioritize on a busy day. For others it’s reflected in the calm concentration that can come from not checking email for an hour. And for a great many it’s the astoundingly simple realization — that obvious moment of realization — that this task and all of the others waiting behind it can just wait until tomorrow if it means I get to go home right now and enjoy an evening with my family. It means reacting to real reality rather than always dancing the manic watusi demanded by the ten-thousand monkeys in your head.
Over the next little while, I’ll be returning to the subject of mindfulness in sometimes overt and sometimes orthogonal ways, sharing some ideas about how people are finding its place in medicine, mental health, physical and health improvements, and — yes — even in the context of personal productivity.
But even (or especially) when decoupled from its practical role in solving any given problem, mindfulness has much self-evident value all by itself.
If you never learn to be here for this particular moment, you’ll remain a sleepy captive to every anxiety, fantasy, or unintentional habit that’s ever popped into your life. And that, my friends, is a crappy way to go through life.
www.budsas.org....
Problem 7
Fear
States of fear sometimes arise during meditation for no discernible reason. It is a common phenomenon, and there can be a number of causes. You may be experiencing the effect of something repressed long ago. Remember, thoughts arise first in the unconscious. The emotional contents of a thought complex often leach through into your conscious awareness long before the thought itself surfaces. If you sit through the fear, the memory itself may bubble up where you can endure it. Or you may be dealing directly with that fear which we all fear: 'fear of the unknown'. At some point in your meditation career, you will be struck with the seriousness of what you are actually doing. You are tearing down the wall of illusion you have always used to explain life to yourself and to shield yourself from the intense flame of reality. You are about to meet ultimate truth face to face. That is scary. But it has to be dealt with eventually. Go ahead and dive right in.
A third possibility: the fear that your are feeling may be self- generated. It may be arising out of unskillful concentration. You may have set an unconscious program to 'examine what comes up.' Thus when a frightening fantasy arises, concentration locks onto it and the fantasy feeds on the energy of your attention and grows. The real problem here is that mindfulness is weak. If mindfulness was strongly developed, it would notice this switch of attention as soon as it occurred and handle the situation in the usual manner. Not matter what the source of your fear, mindfulness is the cure. Observe the emotional reactions that come along and know them for what they are. Stand aside from the process and don't get involved. Treat the whole dynamic as if you were an interested bystander. Most importantly, don't fight the situation. Don't try to repress the memories or the feelings or the fantasies. Just step out of the way and let the whole mess bubble up and flow past. It can't hurt you. It is just memory. It is only fantasy. It is nothing but fear.
When you let it run its course in the arena of conscious attention, it won't sink back into the unconscious. It won't come back to haunt you later. It will be gone for good.
Problem 8
Agitation
Restlessness is often a cover-up for some deeper experience taking place in the unconscious. We humans are great at repressing things. Rather than confronting some unpleasant thought we experience, we try to bury it. We won't have to deal with the issue. Unfortunately, we usually don't succeed, at least not fully. We hide the thought, but the mental energy we use to cover it up sits there and boils. The result is that sense of uneasiness which we call agitation or restlessness. There is nothing you can put your finger on. But you don't feel at ease. You can't relax. When this uncomfortable state arises in mediation, just observe it. Don't let it rule you. Don't jump up and run off. And don't struggle with it and try to make it go away. Just let it be there and watch it closely. Then the repressed material will eventually surface and you will find out what you have been worrying about.
The unpleasant experience that you have been trying to avoid could be almost anything: Guilt, greed or problems. It could be a low-grade pain or subtle sickness or approaching illness. Whatever it is, let it arise and look at it mindfully. If you just sit still and observe your agitation, it will eventually pass. Sitting through restlessness is a little breakthrough in your meditation career. It will teach you much. You will find that agitation is actually a rather superficial mental state. It is inherently ephemeral. It comes and it goes. It has no real grip on you at all. Here again the rest of your life will profit.
Problem 9
Trying Too Hard
Advanced meditators are generally found to be pretty jovial men and women. They possess that most valuable of all human treasures, a sense of humor. It is not the superficial witty repartee of the talk show host. It is a real sense of humor. They can laugh at their own human failures. They can chuckle at personal disasters. Beginners in meditation are often much too serious for their own good. So laugh a little. It is important to learn to loosen up in your session, to relax into your meditation. You need to learn to flow with whatever happens. You can't do that if you are tensed and striving, taking it all so very, very seriously. New meditators are often overly eager for results. They are full of enormous and inflated expectations. They jump right in and expect incredible results in no time flat. They push. They tense. They sweat and strain, and it is all so terribly, terribly grim and solemn. This state of tension is the direct antithesis of mindfulness. So naturally they achieve little. Then they decide that this meditation is not so exciting after all. It did not give them what they wanted. They chuck it aside. It should be pointed out that you learn about meditation only by meditating. You learn what meditation is all about and where it leads only through direct experience of the thing itself. Therefore the beginner does not know where he is headed because he has developed little sense of where his practice is leading.
The novice's expectation is inherently unrealistic and uninformed. As a newcomer to meditation, he or she would expect all the wrong things, and those expectations do you no good at all. They get in the way. Trying too hard leads to rigidity and unhappiness, to guilt and self-condemnation. When you are trying too hard, your effort becomes mechanical and that defeats mindfulness before it even gets started. You are well-advised to drop all that. Drop your expectations and straining. Simply meditate with a steady and balanced effort. Enjoy your mediation and don't load yourself down with sweat and struggles. Just be mindful. The meditation itself will take care of the future.
Some people -even in this forum- have already said that Mindfulness is what has alleviated their anxiety.
In the simplest sense, you could describe anxiety as being about getting stuck on details and or sensations/thoughts and not being able to see these in perspective with everything else.
Anyhow, here is the information on MINDFULNESS... (I've bolded the parts I think are most important for anyone who doesn't have the time or inclination to read all of the info.)
Mindfulness In Plain English
H. Gunaratana Mahathera
Chapter 12
Dealing with Distractions - II
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. oOo
The question “What shall we do about it?” is only asked by those who do not understand the problem. If a problem can be solved at all, to understand it and to know what to do about it are the same thing. On the other hand, doing something about a problem which you do not understand is like trying to clear away darkness by thrusting it aside with your hands. When light is brought, the darkness vanishes at once.
— The Wisdom of Insecurity by Alan Watts. p.75 [ ISBN | Amazon.com ]
Breaking the grip of ignorance and craving comes with just seeing, not with doing something particular about it. Once you see, your course of action will naturally follow.
— Buddhism Plain and Simple by Steve Hagen. p.37 [ ISBN | Amazon.com ]
While practicing mindfulness, don’t be dominated by the distinction between good and evil, thus creating a battle within oneself.
Whenever a wholesome thought arises, acknowledge it: “A wholesome thought has just arisen.” If an unwholesome thought arises, acknowledge it as well: “An unwholesome thought has just arisen.” Don’t dwell on it or try to get rid of it. To acknowledge it is enough. If they are still there, acknowledge they are still there. If they have gone, acknowledge they have gone. That way the practitioner is able to hold of his mind and to obtain the mindfulness of the mind.
— The Miracle of Mindfulness by Thich Nhat Hanh. p.39 [ ISBN | Amazon.com ]
Don’t ponder: You don’t need to figure everything out. Discursive thinking won’t free you from the trap. In meditation, the mind is purified naturally by mindfulness, by wordless bare attention. Habitual deliberation is not necessary to eliminate those things that are keeping you in bondage. All that is necessary is a clear, non-conceptual perception of what they are and how they work. That alone is sufficient to dissolve them. Concepts and reasoning just get in the way. Don’t think. See.
— Mindfulness in Plain English
What is the use of planning to be able to eat next week unless I can really enjoy the meals when they come ? If I am so busy planning how to eat next week that I cannot fully enjoy what I am eating now, I will be in the same predicament when next week’s meals become “now.”
If my happiness at this moment consists largely in reviewing happy memories and expectations, I am but dimly aware of this present. I shall still be dimly aware of the present when the good things that I have been expecting come to pass. For I shall have formed a habit of looking behind and ahead, making it difficult for me to attend to the here and now. If, then, my awareness of the past and future makes me less aware of the present, I must begin to wonder whether I am actually living in the real world.
— The Wisdom of Insecurity by Alan Watts. p.35 [ ISBN | Amazon.com ]
The art of living in this “predicament” is neither careless drifting on the one hand nor fearful clinging to the past and the known on the other. It consists in being completely sensitive to each moment, in regarding it as utterly new and unique, in having the mind open and wholly receptive.
— The Wisdom of Insecurity by Alan Watts. p.75 [ ISBN | Amazon.com
PP: Besides the techniques [you teach to your patients], what else do people come away with?
JK: A lot of people drop the formal practice but maintain the mindfulness in daily living. They’ve developed it as a life skill. In times of great stress or pain, they know how to go to their breathing, to use it to calm down and broaden the field of perception, so that they can see with a larger perspective.
PP: People somehow internalize, not simply the technique, but where it’s coming from.
JK: Exactly. And that’s our emphasis. We don’t want a group of imitators when we get through with them, nor a group of super-meditators who are all tripped out about meditation. What we want are people who are basically strong, flexible, and balanced, and have a perspective on their own inner being that is accepting and generous.
— Mindful Medicine - An Interview with Jon Kabat-Zinn
am learning slowly to bring my crazy pinball-machine mind back to this place of friendly detachment toward myself, so I can look out at the world and see all those other things with respect. Try looking at your mind as a wayward puppy that you are trying to paper train. You don’t drop-kick a puppy into the neighbor’s yard every time it piddles on the floor. You just keep bringing it back to the newspaper. So I keep trying gently to bring my mind back to what is really there to be seen, maybe to be seen and noted with a kind of reverence.
— Bird by Bird by Anne Lamott. [ ISBN | Amazon.com ]
While washing the dishes one should only be washing the dishes, which means one should be completely aware of the fact that one is washing the dishes. At first, glance, that might seem a little silly. Why put so much stress on a simple thing? But that’s precisely the point. The fact that I am standing there and washing these bowls is a wondrous reality. I am completely myself, following my breath, conscious of my presence, and conscious of my thoughts and actions. There’s no way I can be tossed around mindlessly like a bottle slapped here and there on the waves.
— The Miracle of Mindfulness by Thich Nhat Hanh. p.3 [ ISBN | Amazon.com ]
For some people this might mean the ability to quickly re-prioritize on a busy day. For others it’s reflected in the calm concentration that can come from not checking email for an hour. And for a great many it’s the astoundingly simple realization — that obvious moment of realization — that this task and all of the others waiting behind it can just wait until tomorrow if it means I get to go home right now and enjoy an evening with my family. It means reacting to real reality rather than always dancing the manic watusi demanded by the ten-thousand monkeys in your head.
Over the next little while, I’ll be returning to the subject of mindfulness in sometimes overt and sometimes orthogonal ways, sharing some ideas about how people are finding its place in medicine, mental health, physical and health improvements, and — yes — even in the context of personal productivity.
But even (or especially) when decoupled from its practical role in solving any given problem, mindfulness has much self-evident value all by itself.
If you never learn to be here for this particular moment, you’ll remain a sleepy captive to every anxiety, fantasy, or unintentional habit that’s ever popped into your life. And that, my friends, is a crappy way to go through life.
www.budsas.org....
Problem 7
Fear
States of fear sometimes arise during meditation for no discernible reason. It is a common phenomenon, and there can be a number of causes. You may be experiencing the effect of something repressed long ago. Remember, thoughts arise first in the unconscious. The emotional contents of a thought complex often leach through into your conscious awareness long before the thought itself surfaces. If you sit through the fear, the memory itself may bubble up where you can endure it. Or you may be dealing directly with that fear which we all fear: 'fear of the unknown'. At some point in your meditation career, you will be struck with the seriousness of what you are actually doing. You are tearing down the wall of illusion you have always used to explain life to yourself and to shield yourself from the intense flame of reality. You are about to meet ultimate truth face to face. That is scary. But it has to be dealt with eventually. Go ahead and dive right in.
A third possibility: the fear that your are feeling may be self- generated. It may be arising out of unskillful concentration. You may have set an unconscious program to 'examine what comes up.' Thus when a frightening fantasy arises, concentration locks onto it and the fantasy feeds on the energy of your attention and grows. The real problem here is that mindfulness is weak. If mindfulness was strongly developed, it would notice this switch of attention as soon as it occurred and handle the situation in the usual manner. Not matter what the source of your fear, mindfulness is the cure. Observe the emotional reactions that come along and know them for what they are. Stand aside from the process and don't get involved. Treat the whole dynamic as if you were an interested bystander. Most importantly, don't fight the situation. Don't try to repress the memories or the feelings or the fantasies. Just step out of the way and let the whole mess bubble up and flow past. It can't hurt you. It is just memory. It is only fantasy. It is nothing but fear.
When you let it run its course in the arena of conscious attention, it won't sink back into the unconscious. It won't come back to haunt you later. It will be gone for good.
Problem 8
Agitation
Restlessness is often a cover-up for some deeper experience taking place in the unconscious. We humans are great at repressing things. Rather than confronting some unpleasant thought we experience, we try to bury it. We won't have to deal with the issue. Unfortunately, we usually don't succeed, at least not fully. We hide the thought, but the mental energy we use to cover it up sits there and boils. The result is that sense of uneasiness which we call agitation or restlessness. There is nothing you can put your finger on. But you don't feel at ease. You can't relax. When this uncomfortable state arises in mediation, just observe it. Don't let it rule you. Don't jump up and run off. And don't struggle with it and try to make it go away. Just let it be there and watch it closely. Then the repressed material will eventually surface and you will find out what you have been worrying about.
The unpleasant experience that you have been trying to avoid could be almost anything: Guilt, greed or problems. It could be a low-grade pain or subtle sickness or approaching illness. Whatever it is, let it arise and look at it mindfully. If you just sit still and observe your agitation, it will eventually pass. Sitting through restlessness is a little breakthrough in your meditation career. It will teach you much. You will find that agitation is actually a rather superficial mental state. It is inherently ephemeral. It comes and it goes. It has no real grip on you at all. Here again the rest of your life will profit.
Problem 9
Trying Too Hard
Advanced meditators are generally found to be pretty jovial men and women. They possess that most valuable of all human treasures, a sense of humor. It is not the superficial witty repartee of the talk show host. It is a real sense of humor. They can laugh at their own human failures. They can chuckle at personal disasters. Beginners in meditation are often much too serious for their own good. So laugh a little. It is important to learn to loosen up in your session, to relax into your meditation. You need to learn to flow with whatever happens. You can't do that if you are tensed and striving, taking it all so very, very seriously. New meditators are often overly eager for results. They are full of enormous and inflated expectations. They jump right in and expect incredible results in no time flat. They push. They tense. They sweat and strain, and it is all so terribly, terribly grim and solemn. This state of tension is the direct antithesis of mindfulness. So naturally they achieve little. Then they decide that this meditation is not so exciting after all. It did not give them what they wanted. They chuck it aside. It should be pointed out that you learn about meditation only by meditating. You learn what meditation is all about and where it leads only through direct experience of the thing itself. Therefore the beginner does not know where he is headed because he has developed little sense of where his practice is leading.
The novice's expectation is inherently unrealistic and uninformed. As a newcomer to meditation, he or she would expect all the wrong things, and those expectations do you no good at all. They get in the way. Trying too hard leads to rigidity and unhappiness, to guilt and self-condemnation. When you are trying too hard, your effort becomes mechanical and that defeats mindfulness before it even gets started. You are well-advised to drop all that. Drop your expectations and straining. Simply meditate with a steady and balanced effort. Enjoy your mediation and don't load yourself down with sweat and struggles. Just be mindful. The meditation itself will take care of the future.
