Beyond Mindfulness In Plain English Part 2

At the beginning, both the inhalations and exhalations are short because the body and mind are not calm and relaxed. Notice the feeling of that short inhaling and short exhaling as they occur without saying, "short inhaling," or "short exhaling." As you continue to notice the feeling of short inhaling and short exhaling, your body and mind become relatively calm. Then your breath becomes long. Notice the feeling of that long breath as it is without saying, "Long breath." Then notice the entire breathing process from the beginning to the end. Subsequently the breath becomes subtle, and the mind and body become calmer than before. Notice this calm and peaceful feeling of your breathing.

WHAT TO DO WHEN THE MIND WANDERS AWAY In spite of your concerted effort to keep the mind on your breathing, the mind will likely wander away. It may go to past experiences, and suddenly you may find yourself remembering places you've visited, people you met, friends not seen for a long time, a book you read long ago, the taste of food you ate yesterday, and so on. As soon as you notice that your mind is no longer on your breath, mindfully bring it back and anchor it there. However, in a few moments you may be caught up again thinking how to pay your bills, to make a telephone call to your friend, write a letter to someone, do your laundry, buy your groceries, go to a party, plan your next vacation, and so forth. As soon as you notice that your mind is not on your object, bring it back mindfully. Following are some suggestions to help you gain the concentration necessary for the practice of mindfulness.

1. Counting In a situation like this, counting may help. The purpose of counting is simply to focus the mind on the breath. Once your mind is focused on the breath, give up counting. This is a device for gaining concentration. There are numerous ways of counting. Any counting should be done mentally. Do not make any sound when you count. Following are some of the ways of counting.

a) While breathing in, count "one, one, one, one..." until the lungs are full of fresh air. While breathing out count "two, two, two, two..." until the lungs are empty of fresh air. Then while breathing in again count "three, three, three, three, three..." until the lungs are full again and while breathing out count again "four, four, four, four..." until the lungs are empty of fresh air. Count up to ten and repeat as many times as necessary to keep the mind focused on the breath.

b) The second method of counting is counting rapidly up to ten. While counting "one, two, three, four, five, six, seven, eight, nine, and ten," breathe in, and again while counting "one, two, three, four, five, six, seven, eight, nine, and ten," breathe out. This means that with one inhalation you should count up to ten and with one exhalation you should count up to ten. Repeat this way of counting as many times as necessary to focus the mind on the breath.

c) The third method of counting is to count in succession up to ten. At this time, count "one, two, three, four, five" (only up to five) while inhaling and then count "one, two, three, four, five, six" (up to six) while exhaling. Again, count "one, two, three, four, five, six, seven" (only up to seven) while inhaling. Then count "one, two, three, four, five, six, seven, eight" while exhaling. Count up to nine while inhaling and count up to ten while exhaling. Repeat this way of counting as many times as necessary to focus the mind on the breath.

d) The fourth method is to take a long breath. When the lungs are full, mentally count "one" and breathe out completely until the lungs are empty of fresh air. Then count mentally "two." Take a long breath again and count "three" and breathe out completely as before. When the lungs are empty of fresh air, count mentally "four." Count your breath in this manner up to ten. Then count backward from ten to one. Count again from one to ten and then ten to one.

e) The fifth method is to join inhaling and exhaling. When the lungs are empty of fresh air, count mentally "one." This time you should count both inhalation and exhalation as one. Again inhale, exhale, and mentally count "two." This way of counting should be done only up to five and repeated from five to one. Repeat this method until your breathing becomes refined and quiet.

Remember that you are not supposed to continue your counting all the time. As soon as your mind is locked at the nostril tip where the inhalation and exhalation touch and you begin to feel that your breathing is so refined and quiet that you cannot notice inhalation and exhalation separately, you should give up counting. Counting is used only to train the mind to concentrate on one object.

2. Connecting After inhaling do not wait to notice the brief pause before exhaling but connect the inhaling with exhaling, so you can notice both inhaling and exhaling as one continuous breath.

3. Fixing After joining inhaling with exhaling, fix your mind on the point where you feel your inhaling and exhaling breath touching. Inhale and exhale as one single breath moving in and out touching or rubbing the rims of your nostrils.

4. Focus your mind like a carpenter A carpenter draws a straight line on a board that he wants to cut. Then he cuts the board with his saw along the straight line he drew. He does not look at the teeth of his saw as they move in and out of the board. Rather he focuses his entire attention on the line he drew so he can cut the board straight. Similarly, keep your mind straight on the point where you feel the breath at the rims of your nostrils.

5. Make your mind like a gatekeeper A gatekeeper does not take into account any detail of the people entering a house. All he does is notice people entering the house and leaving the house through the gate. Similarly, when you concentrate you should not take into account any detail of your experiences. Simply notice the feeling of your inhaling and exhaling breath as it goes in and out right at the rims of your nostrils.

As you continue your practice, your mind and body become so light that you may feel as if you are floating in the air or on water. You may even feel that your body is springing up into the sky. When the grossness of your in-and-out breathing has ceased, subtle in-and-out breathing arises. This very subtle breath is your mind's object of focus. This is the sign of concentration. This first appearance of a sign-object will be replaced by a more and more subtle sign-object. This subtlety of the sign can be compared to the sound of a bell. When a bell is struck with a big iron rod, you hear a gross sound at first. As the sound fades away, the sound becomes very subtle. Similarly, the in-and-out breath appears at first as a gross sign. As you keep paying bare attention to it, this sign becomes very subtle. But the consciousness remains totally focused on the rims of the nostrils. Other meditation objects become clearer and clearer, as the sign develops. But the breath becomes subtler and subtler as the sign develops. Because of this subtlety, you may not notice the presence of your breath. Don't get disappointed thinking that you lost your breath or that nothing is happening to your meditation practice. Don't worry. Be mindful and determined to bring your feeling of breath back to the rims of your nostrils. This is the time you should practice more vigorously, balancing your energy, faith, mindfulness, concentration, and wisdom.

FARMER SIMILE Suppose there is a farmer who uses buffaloes for plowing his rice field. As he is tired in the middle of the day, he unfastens his buffaloes and takes a rest under the cool shade of a tree. When he wakes up, he does not find his animals. He does not worry, but simply walks to the water place where all the animals gather for drinking in the hot midday and he finds his buffaloes there. Without any problem he brings them back and ties them to the yoke again and starts plowing his field.

Similarly, as you continue this exercise, your breath becomes so subtle and refined that you might not be able to notice the feeling of breath at all. When this happens do not worry. It has not disappeared. It is still where it was before-right at the nostril tips. Take a few quick breaths and you will notice the feeling of breathing again. Continue to pay bare attention to the feeling of the touch of breath at the rims of your nostrils.

As you keep your mind focused on the rims of your nostrils, you will be able to notice the sign of the development of meditation. You will feel the pleasant sensation of a sign. Different meditators experience this differently. It will be like a star, or a round gem, or a round pearl, or a cotton seed, or a peg made of heartwood, or a long string, or a wreath of flowers, or a puff of smoke, or a cobweb, or a film of cloud, or a lotus flower, or the disc of the moon, or the disc of the sun.

Earlier in your practice you had inhaling and exhaling as objects of meditation. Now you have the sign as the third object of meditation. When you focus your mind on this third object, your mind reaches a stage of concentration sufficient for your practice of insight meditation. This sign is strongly present at the rims of the nostrils. Master it and gain full control of it so that whenever you want, it should be available. Unite the mind with this sign that is available in the present moment and let the mind flow with every succeeding moment. As you pay bare attention to it, you will see that the sign itself is changing every moment. Keep your mind with the changing moments. Also, notice that your mind can be concentrated only on the present moment. This unity of the mind with the present moment is called momentary concentration. As moments are incessantly pa.s.sing away one after another, the mind keeps pace with them, changing with them, appearing and disappearing with them without clinging to any of them. If we try to stop the mind at one moment, we end up in frustration because the mind cannot be held fast. It must keep up with what is happening in the new moment. As the present moment can be found any moment, every waking moment can be made a concentrated moment.

To unite the mind with the present moment, we must find something happening in that moment. However, you cannot focus your mind on every changing moment without a certain degree of concentration to keep pace with the moment. Once you gain this degree of concentration, you can use it for focusing your attention on anything you experience-the rising and falling of your abdomen, the rising and falling of the chest area, the rising and falling of any feeling, or the rising and falling of your breath or thoughts and so on.

To make any progress in insight meditation you need this kind of momentary concentration. That is all you need for the insight meditation practice because everything in your experience lives only for one moment. When you focus this concentrated state of mind on the changes taking place in your mind and body, you will notice that your breath is the physical part and the feeling of breath, consciousness of the feeling, and the consciousness of the sign are the mental parts. As you notice them you can notice that they are changing all the time. You may have various types of sensations, other than the feeling of breathing, taking place in your body. Watch them all over your body. Don't try to create any feeling that is not naturally present in any part of your body. But notice whatever sensation arises in the body. When thought arises notice it, too. All you should notice in all these occurrences is the impermanent, unsatisfactory, and selfless nature of all your experiences whether mental or physical.

As your mindfulness develops, your resentment for the change, your dislike for the unpleasant experiences, your greed for the pleasant experiences, and the notion of selfhood will be replaced by the deeper awareness of impermanence, unsatisfactoriness, and selflessness. This knowledge of reality in your experience helps you to foster a more calm, peaceful, and mature att.i.tude toward your life. You will see what you thought in the past to be permanent is changing with such inconceivable rapidity that even your mind cannot keep up with these changes. Somehow you will be able to notice many of the changes. You will see the subtlety of impermanence and the subtlety of selflessness. This insight will show you the way to peace and happiness, and will give you the wisdom to handle your daily problems in life.

When the mind is united with the breath flowing all the time, we will naturally be able to focus the mind on the present moment. We can notice the feeling arising from contact of breath with the rim of our nostrils. As the earth element of the air that we breathe in and out touches the earth element of our nostrils, the mind feels the flow of air in and out. The warm feeling arises at the nostrils or any other part of the body from the contact of the heat element generated by the breathing process. The feeling of impermanence of breath arises when the earth element of flowing breath touches the nostrils. Although the water element is present in the breath, the mind cannot feel it.

Also, we feel the expansion and contraction of our lungs, abdomen, and lower abdomen, as the fresh air is pumped in and out of the lungs. The expansion and contraction of the abdomen, lower abdomen, and chest are parts of the universal rhythm. Everything in the universe has the same rhythm of expansion and contraction just like our breath and body. All of them are rising and falling. However, our primary concern is the rising and falling phenomena of the breath and minute parts of our minds and bodies.

Along with the inhaling breath, we experience a small degree of calmness. This little degree of calmness turns into tension if we don't breathe out in a few moments. As we breathe out this tension is released. After breathing out, we experience discomfort if we wait too long before having fresh air brought in again. This means that every time our lungs are full we must breathe out and every time our lungs are empty we must breathe in. As we breathe in, we experience a small degree of calmness, and as we breathe out, we experience a small degree of calmness. We desire calmness and relief of tension and do not like the tension and feeling resulting from the lack of breath. We wish that the calmness would stay longer and the tension disappear more quickly than it normally does. But the tension will not go away as fast as we wish nor will the calmness stay as long as we wish. And again we get agitated or irritated, for we desire the calmness to return and stay longer and the tension to go away quickly and not to return again. Here we see how even a small degree of desire for permanence in an impermanent situation causes pain or unhappiness. Since there is no self-ent.i.ty to control this situation, we will become more disappointed.

However, if we watch our breathing without desiring calmness and without resenting the tension arising from breathing in and out, and experience only the impermanence, the unsatisfactoriness, and selflessness of our breath, our mind becomes peaceful and calm.

The mind does not stay all the time with the feeling of breath. It goes to sounds, memories, emotions, perceptions, consciousness, and mental formations as well. When we experience these states, we should forget about the feeling of breath and immediately focus our attention on these states-one at a time, not all of them at one time. As they fade away, we let our mind return to the breath, which is the home base the mind can return to from quick or long journeys to various states of mind and body. We must remember that all these mental journeys are made within the mind itself.

Every time the mind returns to the breath, it comes back with a deeper insight into impermanence, unsatisfactoriness, and selflessness. The mind becomes more insightful from the impartial and unbiased watching of these occurrences. The mind gains insight into the fact that this body, these feelings, the various states of consciousness and numerous mental formations are to be used only for the purpose of gaining deeper insight into the reality of this bodymind complex.

CHAPTER 6

What to Do with Your Body

THE PRACTICE of meditation has been going on for several thousand years. That is quite a bit of time for experimentation, and the procedure has been very, very thoroughly refined. Buddhist practice has always recognized that the mind and body are tightly linked and that each influences the other. Thus, there are certain recommended physical practices that will greatly help you to master this skill. And these practices should be followed. Keep in mind, however, that these postures are practice aids. Don't confuse the two. Meditation does not mean sitting in the lotus position. It is a mental skill. It can be practiced anywhere you wish. But these postures will help you to learn this skill, and they speed your progress and development. So use them.

GENERAL RULES The purpose of the various postures is threefold. First, they provide a stable feeling in the body. This allows you to remove your attention from such issues as balance and muscular fatigue, so that you can center your concentration on the formal object of meditation. Second, they promote physical immobility, which is then reflected by an immobility of mind. This creates a deeply settled and tranquil concentration. Third, they give you the ability to sit for a long period of time without yielding to the meditator's three main enemies-pain, muscular tension, and falling asleep.

The most essential thing is to sit with your back straight. The spine should be erect with the spinal vertebrae held like a stack of coins, one on top of the other. Your head should be held in line with the rest of the spine. All of this is done in a relaxed manner. No stiffness. You are not a wooden soldier, and there is no drill sergeant. There should be no muscular tension involved in keeping the back straight. Sit light and easy. The spine should be like a firm young tree growing out of soft ground. The rest of the body just hangs from it in a loose, relaxed manner. This is going to require a bit of experimentation on your part. We generally sit in tight, guarded postures when we are walking or talking and in sprawling postures when we are relaxing. Neither of those will do. But they are cultural habits and they can be relearned.

Your objective is to achieve a posture in which you can sit for the entire session without moving at all. In the beginning, you will probably feel a bit odd to sit with a straight back. But you will get used to it. It takes practice, and an erect posture is very important. This is what is known in physiology as a position of arousal, and with it goes mental alertness. If you slouch, you are inviting drowsiness. What you sit on is equally important. You are going to need a chair or a cushion, depending on the posture you choose, and the firmness of the seat must be chosen with some care. Too soft a seat can put you right to sleep. Too hard can induce pain.

CLOTHING The clothes you wear for meditation should be loose and soft. If they restrict blood flow or put pressure on nerves, the result will be pain and/or that tingling numbness that we normally refer to as our "legs going to sleep." If you are wearing a belt, loosen it. Don't wear tight pants or pants made of thick material. Long skirts are a good choice for women. Loose pants made of thin or elastic material are fine for anybody. Soft, flowing robes are the traditional garb in Asia, and they come in an enormous variety of styles such as sarongs and kimonos. Take your shoes off, and if your stockings are tight and binding, take them off, too.

TRADITIONAL POSTURES When you are sitting on the floor in the traditional Asian manner, you need a cushion to elevate your spine. Choose one that is relatively firm and at least three inches thick when compressed. Sit close to the front edge of the cushion and let your crossed legs rest on the floor in front of you. If the floor is carpeted, that may be enough to protect your shins and ankles from pressure. If it is not, you will probably need some sort of padding for your legs. A folded blanket will do nicely. Don't sit all the way back on the cushion. This position causes its front edge to press into the underside of your thigh, causing nerves to pinch. The result will be leg pain.

There are a number of ways you can fold your legs. We will list four in ascending order of preference.

a) Native American style. Native American style. Your right foot is tucked under the left knee and left foot is tucked under your right knee. Your right foot is tucked under the left knee and left foot is tucked under your right knee.

b) Burmese style. Burmese style. Both of your legs lie flat on the floor from knee to foot. They are parallel with one in front of the other. Both of your legs lie flat on the floor from knee to foot. They are parallel with one in front of the other.

c) Half lotus. Half lotus. Both of your knees touch the floor. One leg and foot lie flat along the calf of the other leg. Both of your knees touch the floor. One leg and foot lie flat along the calf of the other leg.

d) Full lotus. Both knees touch the floor, and your legs are crossed at the calf. Your left foot rests on the right thigh, and your right foot rests on the left thigh. Both soles turn upward. Both knees touch the floor, and your legs are crossed at the calf. Your left foot rests on the right thigh, and your right foot rests on the left thigh. Both soles turn upward.

In all these postures, your hands are cupped one on the other, and they rest on your lap with the palms turned upward. The hands lie just below the navel with the bend of each wrist pressed against the thigh. This arm position provides firm bracing for the upper body. Don't tighten your neck or shoulder muscles. Relax your arms. Your diaphragm is held relaxed, expanded to maximum fullness. Don't let tension build up in the stomach area. Your chin is up. Your eyes can be open or closed. If you keep them open, fix them on the tip of your nose or in a middle distance straight in front. You are not looking at anything. You are just putting your eyes where there is nothing in particular to see, so that you can forget about vision. Don't strain, don't stiffen, and don't be rigid. Relax; let the body be natural and supple. Let it hang from the erect spine like a rag doll.

Half and full lotus positions are the traditional meditation postures in Asia. And the full lotus is considered the best. It is the most solid by far. Once you are locked into this position, you can be completely immovable for a very long period. Since it requires a considerable flexibility in the legs, not everybody can do it. Besides, the main criterion by which you choose a posture for yourself is not what others say about it. It is your own comfort. Choose a position that allows you to sit the longest without pain, without moving. Experiment with different postures. The tendons will loosen with practice. And then you can work gradually toward the full lotus.

USING A CHAIR Sitting on the floor may not be feasible for you because of pain or some other reason. No problem. You can always use a chair instead. Pick one that has a level seat, a straight back, and no arms. It is best to sit in such a way that your back does not lean against the back of the chair. The furniture of the seat should not dig into the underside of your thighs. Place your legs side by side, feet flat on the floor. As with the traditional postures, place both hands on your lap, cupped one upon the other. Don't tighten your neck or shoulder muscles, and relax your arms. Your eyes can be open or closed.

In all the above postures, remember your objectives. You want to achieve a state of complete physical stillness, yet you don't want to fall asleep. Recall the a.n.a.logy of the muddy water. You want to promote a totally settled state of the body, which will engender a corresponding mental settling. There must also be a state of physical alertness, which can induce the kind of mental clarity you seek. So experiment. Your body is a tool for creating desired mental states. Use it judiciously.

CHAPTER 7

What to Do with Your Mind

THE MEDITATION we teach is called insight meditation. As we have already said, the variety of possible objects of meditation is nearly unlimited, and human beings have used an enormous number down through the ages. Even within the vipa.s.sana tradition there are variations. There are meditation teachers who teach their students to follow the breath by watching the rise and fall of the abdomen. Others recommend focusing attention on the touch of the body against the cushion, or hand against hand, or the feeling of one leg against the other. The method we are explaining here, however, is considered the most traditional and is probably what Gotama Buddha taught his students. The Satipatthana Sutta, Satipatthana Sutta, the Buddha's original discourse on mindfulness, specifically says that one must begin by focusing the attention on the breathing and then go on to note all other physical and mental phenomena that arise. the Buddha's original discourse on mindfulness, specifically says that one must begin by focusing the attention on the breathing and then go on to note all other physical and mental phenomena that arise.

We sit, watching the air going in and out of our noses. At first glance, this seems an exceedingly odd and useless procedure. Before going on to specific instructions, let us examine the reason behind it. The first question we might have is why use any focus of attention at all? We are, after all, trying to develop awareness. Why not just sit down and be aware of whatever happens to be present in the mind? In fact, there are meditations of that nature. They are sometimes referred to as unstructured meditation, and they are quite difficult. The mind is tricky. Thought is an inherently complicated procedure. By that we mean that we become trapped, wrapped up, and stuck in the thought chain. One thought leads to another, which leads to another, and another, and another, and so on. Fifteen minutes later we suddenly wake up and realize we spent that whole time stuck in a daydream or s.e.xual fantasy or a set of worries about our bills or whatever.

There is a difference between being aware of a thought and thinking a thought. That difference is very subtle. It is primarily a matter of feeling or texture. A thought you are simply aware of with bare attention feels light in texture; there is a sense of distance between that thought and the awareness viewing it. It arises lightly like a bubble, and it pa.s.ses away without necessarily giving rise to the next thought in that chain. Normal conscious thought is much heavier in texture. It is ponderous, commanding, and compulsive. It sucks you in and grabs control of consciousness. By its very nature it is obsessional, and it leads straight to the next thought in the chain, with apparently no gap between them.

Conscious thought sets up a corresponding tension in the body, such as muscular contraction or a quickening of the heartbeat. But you won't feel tension until it grows to actual pain, because normal conscious thought is also greedy. It grabs all your attention and leaves none to notice its own effect. The difference between being aware of the thought and thinking the thought is very real. But it is extremely subtle and difficult to see. Concentration is one of the tools needed to be able to see this difference.

Deep concentration has the effect of slowing down the thought process and speeding up the awareness viewing it. The result is the enhanced ability to examine the thought process. Concentration is our microscope for viewing subtle internal states. We use the focus of attention to achieve one-pointedness of mind with calm and constantly applied attention. Without a fixed reference point you get lost, overcome by the ceaseless waves of change flowing round and round within the mind.

We use breath as our focus. It serves as that vital reference point from which the mind wanders and is drawn back. Distraction cannot be seen as distraction unless there is some central focus to be distracted from. That is the frame of reference against which we can view the incessant changes and interruptions that go on all the time as a part of normal thinking.

Ancient Pali texts liken meditation to the process of taming a wild elephant. The procedure in those days was to tie a newly captured animal to a post with a good strong rope. When you do this, the elephant is not happy. He screams and tramples and pulls against the rope for days. Finally it sinks through his skull that he can't get away, and he settles down. At this point you can begin to feed him and to handle him with some measure of safety. Eventually you can dispense with the rope and post altogether and train your elephant for various tasks. Now you've got a tamed elephant that can be put to useful work. In this a.n.a.logy the wild elephant is your wildly active mind, the rope is mindfulness, and the post is your object of meditation, your breathing. The tamed elephant who emerges from this process is a well-trained, concentrated mind that can then be used for the exceedingly tough job of piercing the layers of illusion that obscure reality. Meditation tames the mind.

The next question we need to address is: Why choose breathing as the primary object of meditation? Why not something a bit more interesting? Answers to this are numerous. A useful object of meditation should be one that promotes mindfulness. It should be portable, easily available, and cheap. It should also be something that will not embroil us in those states of mind from which we are trying to free ourselves, such as greed, anger, and delusion. Breathing satisfies all these criteria and more. Breathing is something common to every human being. We all carry it with us wherever we go. It is always there, constantly available, never ceasing from birth till death, and it costs nothing.

Breathing is a nonconceptual process, a thing that can be experienced directly without a need for thought. Furthermore, it is a very living process, an aspect of life that is in constant change. The breath moves in cycles-inhalation, exhalation, breathing in, and breathing out. Thus, it is a miniature model of life itself.

The sensation of breath is subtle, yet it is quite distinct when you learn to tune into it. It takes a bit of an effort to find it. Yet anybody can do it. You've got to work at it, but not too hard. For all these reasons, breathing makes an ideal object of meditation. Breathing is normally an involuntary process, proceeding at its own pace without a conscious will. Yet a single act of will can slow it down or speed it up. Make it long and smooth or short and choppy. The balance between involuntary breathing and forced manipulation of breath is quite delicate. And there are lessons to be learned here on the nature of will and desire. Then, too, that point at the tip of the nostril can be viewed as a sort of a window between the inner and outer worlds. It is a nexus point and energy transfer spot where stuff from the outside world moves in and becomes a part of what we call "me," and where a part of "me" flows forth to merge with the outside world. There are lessons to be learned here about self-ident.i.ty and how we form it.

Breath is a phenomenon common to all living things. A true experiential understanding of the process moves you closer to other living beings. It shows you your inherent connectedness with all of life. Finally, breathing is a present-moment process. By that we mean it is always occurring in the here and now. We don't normally live in the present, of course. We spend most of our time caught up in memories of the past or looking ahead to the future, full of worries and plans. The breath has none of that "other-timeness." When we truly observe the breath, we are automatically placed in the present. We are pulled out of the mora.s.s of mental images and into a bare experience of the here and now. In this sense, breath is a living slice of reality. A mindful observation of such a miniature model of life itself leads to insights that are broadly applicable to the rest of our experience.

The first step in using the breath as an object of meditation is to find it. What you are looking for is the physical, tactile sensation of the air that pa.s.ses in and out of the nostrils. This is usually just inside the tip of the nose. But the exact spot varies from one person to another, depending on the shape of the nose. To find your own point, take a quick deep breath and notice the point just inside the nose or on the upper lip where you have the most distinct sensation of pa.s.sing air. Now exhale and notice the sensation at the same point. It is from this point that you will follow the whole pa.s.sage of breath. Once you have located your own breath point with clarity, don't deviate from that spot. Use this single point in order to keep your attention fixed. Without having selected such a point, you will find yourself moving in and out of the nose, going up and down the wind-pipe, eternally chasing after the breath, which you can never catch because it keeps changing, moving, and flowing.

If you ever sawed wood you already know the trick. As a carpenter, you don't stand there watching the saw blade going up and down. You would get dizzy. You fix your attention on the spot where the teeth of the blade dig into the wood. It is the only way you can saw a straight line. As a meditator, you focus your attention on that single spot of sensation inside the nose. From this vantage point, you watch the entire movement of breath with clear and collected attention. Make no attempt to control the breath. This is not a breathing exercise of the sort done in yoga. Focus on the natural and spontaneous movement of the breath. Don't try to regulate it or emphasize it in any way. Most beginners have some trouble in this area. In order to help themselves focus on the sensation, they unconsciously accentuate their breathing. The result is a forced and unnatural effort that actually inhibits concentration rather than helping it. Don't increase the depth of your breath or its sound. This latter point is especially important in group meditation. Loud breathing can be a real annoyance to those around you. Just let the breath move naturally, as if you were asleep. Let go and allow the process to go along at its own rhythm.

This sounds easy, but it is trickier than you think. Do not be discouraged if you find your own will getting in the way. Just use that as an opportunity to observe the nature of conscious intention. Watch the delicate interrelation between the breath, the impulse to control the breath, and the impulse to cease controlling the breath. You may find it frustrating for a while, but it is highly profitable as a learning experience, and it is a pa.s.sing phase. Eventually, the breathing process will move along under its own steam, and you will feel no impulse to manipulate it. At this point you will have learned a major lesson about your own compulsive need to control the universe.

Breathing, which seems so mundane and uninteresting at first glance, is actually an enormously complex and fascinating procedure. It is full of delicate variations, if you look. There is inhalation and exhalation, long breath and short breath, deep breath, shallow breath, smooth breath, and ragged breath. These categories combine with one another in subtle and intricate ways. Observe the breath closely. Really study it. You find enormous variations and a constant cycle of repeated patterns. It is like a symphony. Don't observe just the bare outline of the breath. There is more to see here than just an in-breath and an out-breath. Every breath has a beginning, middle, and end. Every inhalation goes through a process of birth, growth, and death, and every exhalation does the same. The depth and speed of your breathing changes according to your emotional state, the thought that flows through your mind, and the sounds you hear. Study these phenomena. You will find them fascinating.

This does not mean, however, that you should be sitting there having little conversations with yourself inside your head: "There is a short ragged breath and there is a deep long one. I wonder what's next?" No, that is not vipa.s.sana. That is thinking. You will find this sort of thing happening, especially in the beginning. This too is a pa.s.sing phase. Simply note the phenomenon and return your attention toward the observation of the sensation of breath. Mental distractions will happen again. But return your attention to your breath again, and again, and again, and again, for as long as it takes until distraction no longer occurs.

When you first begin this procedure, expect to face some difficulties. Your mind will wander off constantly, darting around like a b.u.mblebee and zooming off on wild tangents. Try not to worry. The monkey-mind phenomenon is well known. It is something that every seasoned meditator has had to deal with. They have pushed through it one way or another, and so can you. When it happens, just note the fact that you have been thinking, daydreaming, worrying, or whatever. Gently, but firmly, without getting upset or judging yourself for straying, simply return to the simple physical sensation of the breath. Then do it again the next time, and again, and again, and again.

Somewhere in this process, you will come face to face with the sudden and shocking realization that you are completely crazy. Your mind is a shrieking, gibbering madhouse on wheels barreling pellmell down the hill, utterly out of control and helpless. No problem. You are not crazier than you were yesterday. It has always been this way, and you just never noticed. You are also no crazier than everybody else around you. The only real difference is that you have confronted the situation; they have not. So they still feel relatively comfortable. That does not mean that they are better off. Ignorance may be bliss, but it does not lead to liberation. So don't let this realization unsettle you. It is a milestone actually, a sign of real progress. The very fact that you have looked at the problem straight in the eye means that you are on your way up and out of it.

In the wordless observation of the breath, there are two states to be avoided: thinking and sinking. The thinking mind manifests most clearly as the monkey-mind phenomenon we have just been discussing. The sinking mind is almost the reverse. As a general term, sinking sinking denotes any dimming of awareness. At its best, it is sort of a mental vacuum in which there is no thought, no observation of the breath, no awareness of anything. It is a gap, a formless mental gray area rather like a dreamless sleep. Sinking mind is a void. Avoid it. denotes any dimming of awareness. At its best, it is sort of a mental vacuum in which there is no thought, no observation of the breath, no awareness of anything. It is a gap, a formless mental gray area rather like a dreamless sleep. Sinking mind is a void. Avoid it.

Vipa.s.sana meditation is an active function. Concentration is a strong, energetic attention to one single item. Awareness is a bright clean alertness. Samadhi Samadhi and and sati sati-these are the two faculties we wish to cultivate. And sinking mind contains neither. At its worst, it will put you to sleep. Even at its best it will simply waste your time.

When you find you have fallen into the state of sinking mind, just note the fact and return your attention to the sensation of breathing. Observe the tactile sensation of the in-breath. Feel the touch sensation of the out-breath. Breathe in, breathe out, and watch what happens. When you have been doing that for some time-perhaps weeks or months-you will begin to sense the touch as a physical object. Simply continue the process; breathe in and breathe out. Watch what happens. As your concentration deepens you will have less and less trouble with monkey mind. Your breathing will slow down, and you will track it more and more clearly, with fewer and fewer interruptions. You begin to experience a state of great calm in which you enjoy complete freedom from those things we called psychic irritants. No greed, l.u.s.t, envy, jealousy, or hatred. Agitation goes away. Fear flees. These are beautiful, clear, blissful states of mind. They are temporary, and they will end when the meditation ends. Yet even these brief experiences will change your life. This is not liberation, but these are stepping stones on the path that leads in that direction. Do not, however, expect instant bliss. Even these stepping stones take time, effort, and patience.

The meditation experience is not a compet.i.tion. There is a definite goal. But there is no timetable. What you are doing is digging your way deeper and deeper through layers of illusion toward realization of the supreme truth of existence. The process itself is fascinating and fulfilling. It can be enjoyed for its own sake. There is no need to rush.

At the end of a well-done meditation session, you will feel a delightful freshness of mind. It is a peaceful, buoyant, and joyous energy that you can then apply to the problems of daily living. This in itself is reward enough. The purpose of meditation is not to deal with problems, however, and problem-solving ability is a fringe benefit and should be regarded as such. If you place too much emphasis on the problem-solving aspect, you will find your attention turning to those problems during the session, sidetracking concentration.

Don't think about your problems during your practice. Push them aside very gently. Take a break from all that worrying and planning. Let your meditation be a complete vacation. Trust yourself, trust your own ability to deal with these issues later, using the energy and freshness of mind that you built up during your meditation. Trust yourself this way and it will actually occur.

Don't set goals for yourself that are too high to reach. Be gentle with yourself. You are trying to follow your own breathing continuously and without a break. That sounds easy enough, so you will have a tendency at the outset to push yourself to be scrupulous and exacting. This is unrealistic. Take time in small units instead. At the beginning of an inhalation, make the resolve to follow the breath just for the period of that one inhalation. Even this is not so easy, but at least it can be done. Then, at the start of the exhalation, resolve to follow the breath just for that one exhalation, all the way through. You will still fail repeatedly, but keep at it.

Every time you stumble, start over. Take it one breath at a time. This is the level of the game where you can actually win. Stick with it-fresh resolve with every breath cycle, tiny units of time. Observe each breath with care and precision, taking it one split second on top of another, with fresh resolve piled one on top of the other. In this way, continuous and unbroken awareness will eventually result.

Mindfulness of breathing is a present-moment awareness. When you are doing it properly, you are aware only of what is occurring in the present. You don't look back, and you don't look forward. You forget about the last breath, and you don't antic.i.p.ate the next one. When the inhalation is just beginning, you don't look ahead to the end of that inhalation. You don't skip forward to the exhalation that is to follow. You stay right there with what is actually taking place. The inhalation is beginning, and that's what you pay attention to; that and nothing else.

This meditation is a process of retraining the mind. The state you are aiming for is one in which you are totally aware of everything that is happening in your own perceptual universe, exactly the way it happens, exactly when it is happening; total, unbroken awareness in present time. This is an incredibly high goal, and not to be reached all at once. It takes practice, so we start small. We start by becoming totally aware of one small unit of time, just one single inhalation. And, when you succeed, you are on your way to a whole new experience of life.

CHAPTER 8

Structuring Your Meditation