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{
{\b
Table of Contents}\par\pard\plain\hyphpar} {
About the Author\par\pard\plain\hyphpar} {
Introduction\par\pard\plain\hyphpar} {
The Body\par\pard\plain\hyphpar} {
The Mindfulness of Breathing\par\pard\plain\hyphpar} {
Loving Kindness\par\pard\plain\hyphpar} {
Big Mind\par\pard\plain\hyphpar} {
Keeping Meditation Alive\par\pard\plain\hyphpar} {
Balancing Energy in Meditation\par\pard\plain\hyphpar} {
The Five Hindrances\par\pard\plain\hyphpar} {
Working With the Hindrances\par\pard\plain\hyphpar} {
The Positive Factors\par\pard\plain\hyphpar} {
Insight\par\pard\plain\hyphpar} {
Setting Up and Maintaining Your Practice\par\pard\plain\hyphpar} {
Meditation and Ethics\par\pard\plain\hyphpar} {
Why Meditate?\par\pard\plain\hyphpar} {\page } {
{\qc
{\b
Change Your Mind
{\line }
}{\b
{\i
A Practical Guide to Buddhist Meditation}}\par\pard\plain\hyphpar}\par\pard\plai
n\hyphpar} {
{\qc

{\b
\~}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
{\b
\~}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
{\b
\~}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Paramananda\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
{\line }
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}}
\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {\page } {
{\qc
{\i
Published by}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Windhorse Publications Ltd\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
169 Mill Road\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Cambridge CB1 3AN\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
United Kingdom\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
info@windhorsepublications.com\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
www.windhorsepublications.com\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\u169? Paramananda 1996, 2012\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
First published in paperback 1996\par\pard\plain\hyphpar}\par\pard\plain\hyphpar
} {
{\qc
Electronic edition 2012\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Cover Design: Dhammarati\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Cover illustration: \u8216?Lotus\u8217? by Chen Shun, China,\par\pard\plain\hyph
par}\par\pard\plain\hyphpar} {
{\qc
Ming Dynasty, Nelson-Atkins Museum, Kansas City\par\pard\plain\hyphpar}\par\pard

\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Photographs \u169? Mark Ludak 1996\par\pard\plain\hyphpar}\par\pard\plain\hyphpa
r} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
British Library Cataloguing in Publication Data:\par\pard\plain\hyphpar}\par\par
d\plain\hyphpar} {
{\qc
A catalogue record for this book is available from the British Library\par\pard\
plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Paperback ISBN: 978 1 899579 75 4
{\line }
epub ISBN: 978-1-907314-49-0
{\line }
kindle ISBN: 978-1-907314-48-3\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
A Windhorse Publications ebook\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Windhorse Publications would be pleased to hear about your reading experiences w
ith this ebook at {\ul
info@windhorsepublications.com}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}
{
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
References to Internet web sites (URLs) were accurate at the time of writing.\~
Neither the author nor Windhorse Publications is responsible for URLs that may h
ave expired or changed since the manuscript was prepared.\par\pard\plain\hyphpar
}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Still Life\u8217? is taken from Reed Whittemore, {\i
An American Takes a Walk and Other Poems}, University of Minnesota Press.\par\pa
rd\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
Walt Whitman revised `Song of Myself\u8217? several times. The extract quoted he
re is from his 1891\u8212?2 edition, taken from Walt Whitman, {\i
The Complete Poems}, published by Penguin.\par\pard\plain\hyphpar}\par\pard\plai
n\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
{\i
The publishers wish to acknowledge with gratitude permission to quote poems and
extracts from the following:}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
pp.2-3 reprinted by permission of Bloodaxe Books Ltd, from: Miroslav Holub, {\i
Poems Before and After} (trans. Ian Milner), Bloodaxe Books, 1990.\par\pard\plai

n\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
J{\i
apanese Death Poems} by Kaisho, trans. Yoel Hoffman, Charles E. Tuttle Co., Rutl
and, Vermont/Tokyo 1986.\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
{\i
One Robe, One Bowl} by Ryokan, trans. John Stevens, Weatherhill, New York/Tokyo,
1977.\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
We quote by permission of the Pali Text Society which owns the copyright in the
following work: F.L. Woodward (trans.), {\i
Udana, Minor Anthologies of the Pali Canon} (originally published by OUP), Londo
n 1948.\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
\~\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
`In Beauty May I Walk\u8217? from the Navajo (trans. Jerome K. Rothenberg).\par\
pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
{\i
\~}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
{\qc
{\i
Every effort has been made to trace copyright in the following, but if any omiss
ion has been made please let us know in order that this may be acknowledged in t
he next edition.}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {\page } {
\par\pard\plain\hyphpar} {\s1 \afs32
{\b
{\qc
About the Author\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\plain\
hyphpar} {
Paramananda was born John Wilson in North London in 1955. From an early age he w
as curious about Eastern ideas, but it was not until the age of 23, after the de
ath of his father, that his interest in Buddhism was aroused. At this time, the
focus of his life shifted from the world of politics, in which he had been activ
e, to more spiritual concerns.\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
Throughout his twenties Paramananda worked mostly as a psychiatric social worker
. He has also been involved in various types of voluntary work, including the Sa
maritans, drug detox, and more recently in a hospice.\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
In 1983 he came into contact with the Friends of the Western Buddhist Order and
two years later was ordained within the Order itself. Since then he has been tea
ching meditation and Buddhism full-time in San Francisco and in London, where he
now lives. He sees meditation and Buddhism as power tools for both individual a
nd social change, and believes that service to the community is a vital aspect o
f spiritual practice.\par\pard\plain\hyphpar} {\page } {
I would like to thank the following for their help and encouragement with this b
ook: David Penn, Jinananda, Susie Slack, and MJ. Also Dhammarati who first taugh
t me to meditate and who designed the book.\par\pard\plain\hyphpar} {
{\i
\~}\par\pard\plain\hyphpar} {
{\i

\~}\par\pard\plain\hyphpar} {
{\i
Paramananda,}\par\pard\plain\hyphpar} {
{\i
San Francisco,}\par\pard\plain\hyphpar} {
{\i
May 1996}\par\pard\plain\hyphpar} {\page } {\s1 \afs32
{\b
{\qc
Introduction\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\plain\hyph
par} {\s2 \afs28
{\b
The Door\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
In psychoanalytical circles there is a well-known story about a man who is haunt
ed by a recurrent dream. He is trapped inside a room, unable to open the door an
d escape. He searches the room for the key but can never find it. He tries with
all his might to push open the door but it will not budge an inch. There is no w
ay out of the room except through the door which he cannot open. He is trapped a
nd scared. In a session with his analyst he recounts this dream, which has been
plaguing his sleep for years. The analyst listens carefully to the dream, paying
attention to the details. He suggests that the door might open in the opposite
direction. The next time the man has the dream he remembers this suggestion, and
finds that the door swings inwards without resistance.\par\pard\plain\hyphpar}
{
Many people today feel this sense of being trapped, locked inside a life that no
longer seems to satisfy them. There is a feeling of quiet despair kept at bay b
y constant activity or new wonder drugs. Who among us has not at some time felt
the need to break out to a new life? Fantasizing about being set free by a beaut
iful new lover, maybe, or winning the national lottery. Some of us spend our liv
es waiting; waiting for something to happen that will change our lives. Yet the
basic and rather obvious lesson of life, seemingly so hard to grasp, is that hap
piness is a state of mind, not something that can be taken from others or from t
he outside world.\par\pard\plain\hyphpar} {
All of us seek happiness, but most of us look outside ourselves to find it. We l
ook for it in other people, in our work, in our leisure. As we grow older our dr
eams slowly fade. We become less idealistic, more pragmatic. We count our blessi
ngs and try to be philosophical about the dreams that never came true, or did co
me true but turned out to be empty of the promise they once held. Mostly our liv
es settle down into predictable patterns, and we look about wistfully at our bro
ken or empty dreams. In his poem {\i
\u8216?}The Door\u8217?, Miroslav Holub, the Czech poet and immunologist, urges
us to have the courage to take a fresh look at our lives:\par\pard\plain\hyphpar
} {
{\i
Go and open the door.}\par\pard\plain\hyphpar} {
{\i
Maybe outside there\u8217?s}\par\pard\plain\hyphpar} {
{\i
a tree, or a wood, a garden,}\par\pard\plain\hyphpar} {
{\i
or a magic city.}\par\pard\plain\hyphpar} {
{\i
Go and open the door.}\par\pard\plain\hyphpar} {
{\i
Maybe a dog\u8217?s rummaging.}\par\pard\plain\hyphpar} {
{\i
Maybe you\u8217?ll see a face,}\par\pard\plain\hyphpar} {
{\i
or an eye,}\par\pard\plain\hyphpar} {
{\i

or the picture}\par\pard\plain\hyphpar} {
{\i
or the picture}\par\pard\plain\hyphpar} {
{\i
of a picture.}\par\pard\plain\hyphpar} {
{\i
Go and open the door.}\par\pard\plain\hyphpar} {
{\i
If there\u8217?s a fog}\par\pard\plain\hyphpar} {
{\i
it will clear.}\par\pard\plain\hyphpar} {
{\i
Go and open the door.}\par\pard\plain\hyphpar} {
{\i
Even if there\u8217?s only}\par\pard\plain\hyphpar} {
{\i
the darkness ticking,}\par\pard\plain\hyphpar} {
{\i
even if there\u8217?s only}\par\pard\plain\hyphpar} {
{\i
the hollow wind,}\par\pard\plain\hyphpar} {
{\i
even if}\par\pard\plain\hyphpar} {
{\i
nothing}\par\pard\plain\hyphpar} {
{\i
is there,}\par\pard\plain\hyphpar} {
{\i
go and open the door.}\par\pard\plain\hyphpar} {
{\i
At least}\par\pard\plain\hyphpar} {
{\i
there\u8217?ll be}\par\pard\plain\hyphpar} {
{\i
a draught.}\par\pard\plain\hyphpar} {
The door that Holub speaks of is the door that opens inwards to reveal our deepe
st needs and highest aspirations. Meditation is a means of opening that door. Wh
en you open it you take the first step into the {\i
\u8216?}dream\u8217? of awakening that has held the imagination of mankind throu
ghout history. It is a dream with no predetermined conclusion; it is an adventur
e \u8211? the adventure of re-creating ourselves, of re- becoming. It is the gre
at human {\i
\u8216?}myth\u8217? of self-transcendence.\par\pard\plain\hyphpar} {
Calling it a myth does not mean it is unreal. It means that it is more real; it
means we begin to connect with ourselves in a deeper way, to experience ourselve
s as part of something far greater, far more immense. We step into the whole flo
w of life. The door of meditation is the door of awareness and loving-kindness,
of expansion without a known limit. Meditation starts with stepping inside ourse
lves and leads to stepping outside into the stream of life, separation from whic
h is the source of our deepest discontent. When we open this door we never know
what we will find \u8211? yes, it may well be {\i
\u8216?}a dog rummaging\u8217?, but maybe there\u8217?s {\i
\u8216?}a garden or a magic city\u8217?. Meditation is an opening. At least ther
e will be a draught.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
What is Meditation?\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Put simply, the art of meditation is the art of being with yourself. It has beco
me almost a clich\u233? to say \u8216?don\u8217?t just do something \u8211? sit
there\u8217?, but this is still something that many of us find very hard to do.
What happens if we stop, if we take time out from doing anything other than bein

g aware of ourselves?\par\pard\plain\hyphpar} {
There is a celebrated incident from the Buddha\u8217?s life that poses just this
question. The Buddha was once challenged by a king to show that the life of a B
uddha was happier than that of a monarch. The king wanted to know how this could
be. After all, he pointed out, as a king he had everything that a man could des
ire: wealth, power, many beautiful wives, while the Buddha had nothing but the c
lothes he stood up in and a bowl with which to beg for his food.\par\pard\plain\
hyphpar} {
In reply the Buddha asked the king if he could sit quietly, feeling content and
happy, for an hour. The king replied he thought that he could do that. So the Bu
ddha asked if he thought he could sit contentedly for a day. No, said the king,
quite honestly, he could not sit for a whole day without becoming restless and d
iscontented. The Buddha then told the king that he, the Buddha, could if he chos
e sit for seven days and seven nights perfectly composed and blissful, content t
o do nothing.\par\pard\plain\hyphpar} {
In fact, the Buddha led a very full and active life, a life of selflessly helpin
g others. The point he was making was that he did not {\i
have} to do anything in order to feel all right. He was complete in himself, and
when he acted he acted out of compassion, not out of a need to assert himself,
or to prove himself, or to assuage some feeling of incompleteness.\par\pard\plai
n\hyphpar} {
According to the Buddha\u8217?s teachings our actions can never be divorced from
the state of mind from which they spring. This is the basic idea behind meditat
ion and indeed Buddhism itself. As long as our actions are based upon an inner d
iscontent they will in the long term reinforce the very feelings of discontent w
e are trying to avoid.\par\pard\plain\hyphpar} {
Meditation, however, is a means by which we can become increasingly self-aware,
and build up a strong sense of emotional positivity. Based on this foundation we
can then act in the world creatively in ways that will help both ourselves and
others. All it involves, really, is taking more notice of our mental states and
encouraging them in particular directions. Of course, I am deliberately putting
it simply; but we need to look at it more closely.\par\pard\plain\hyphpar} {
The first thing to realize is that we are often not really aware of what we are
thinking or feeling. Or rather, we are not often aware of what we are thinking {
\i
and} feeling \u8211? because of course we are always feeling, however rational w
e may think we are. So meditation is the art of getting to know one\u8217?s own
mind; getting to know one\u8217?s own mental and emotional states; getting to kn
ow oneself more and more deeply.\par\pard\plain\hyphpar} {
It is on the basis of this self-knowledge that we can begin to encourage the awa
reness and kindness that will bring a sense of richness and fulfilment to our li
ves, and from which compassionate action can spring. Slowly we encourage a posit
ive cycle, where mental states of clarity and kindness lead to positive actions
in the world, which in turn give rise to further positive mental states. We are
all familiar with the concept of a vicious circle. Here is the same principle in
its opposite form \u8211? a compassionate circle.\par\pard\plain\hyphpar} {
Buddhism has a very straightforward way of looking at our mental states. It simp
ly asserts that all our actions, including actions of the mind \u8211? our thoug
hts \u8211? have an effect on us. It compares the mind \u8211? our mental states
\u8211? to a fire. A fire needs to be fed; you have constantly to find fuel to
keep it blazing. And the fuel with which we feed the mind, with which we feed th
e heart, is simply what goes on inside us, the kind of thoughts and emotions tha
t we habitually indulge in, our habits of being.\par\pard\plain\hyphpar} {
A fire can burn strong and bright, or it can be dense and dark, with clouds of f
oul-smelling smoke that choke and blind us. It all depends on the fuel that we u
se. It often feels as though we have no choice in the matter, that the mind seem
s to have a {\i
\u8216?}mind\u8217? of its own. But with patience and practice we do have a choi
ce. Through meditation we can gain an increasing sense of freedom and can slowly
become masters of ourselves.\par\pard\plain\hyphpar} {

This slow process of becoming more aware and learning to encourage what is best
in us is the Buddhist path of meditation. It is sometimes called the path of the
warrior. This is because it takes courage. It calls for the courage to be reall
y prepared to meet oneself. The {\i
Dhammapada}, one of the earliest Buddhist scriptures, contains the verse {\i
\u8216?}A man may conquer a million men in battle, but one who conquers himself
is, indeed, the greatest of conquerors.\u8217?\par\pard\plain\hyphpar} {
So the path of meditation is a challenging path. However, it is also a path of g
reat joy and delight. This is because even early on, once we have experienced th
e fact that we can change in a positive way \u8211? that we are not just victims
of the circumstances we find ourselves in \u8211? we feel a great sense of reli
ef. We know that even if it takes many, many years to undo the negative habits o
f one\u8217?s own particular vicious circle it is possible to do so. There is gr
eat hope and joy in knowing that we have started out on the path of transformati
on.\par\pard\plain\hyphpar} {
When we come to the practice of meditation we all come with our own unique histo
ry. We bring our own particular strengths and weaknesses to our practice. We bri
ng ourselves. This in a way is the key to meditation; a bringing of what is ther
e \u8211? ourselves. But what does it mean to bring all of ourselves to the medi
tation cushion?\par\pard\plain\hyphpar} {
So often in our lives we find ourselves playing a role, just showing a part of o
urselves. At work you might be the responsible employee, at home the loving pare
nt, with friends the good listener or the witty conversationalist. Rarely do we
completely let all our various roles just drop away. But when we sit to meditate
we have an opportunity to let all that go. Our first task is just to experience
ourselves, experience whatever is there. We can at last let drop any idea of pe
rforming a role. One might feel that one is not a spiritual sort of person or th
at one is no good at things like meditation. Well, we bring all that sort of thi
ng along as well.\par\pard\plain\hyphpar} {
For most of us it takes quite a while to get all of ourselves there on the cushi
on. Sometimes we are very good at bringing the parts of ourselves that we like w
hile at other times we just bring the parts we dislike. We all do this, and it t
akes a gentle persistence to get {\i
all }of us there. But once we are there, warts and all, beauty spots and all, we
find we have a tremendous energy to work with.\par\pard\plain\hyphpar} {
Sometimes this is called riding the dragon. It can be frightening, but it is als
o invigorating. We begin to feel more fully alive, more ourselves. Dr Edward Con
ze, in his {\i
A Short History of Buddhism}, remarks that it is only in cultures which honour t
he dragon that Buddhism has flourished. In a way it\u8217?s the same for us. We
need to learn the dragon\u8217?s name, learn to look at the hidden aspects of ou
r own life, and then we will find that the power of the dragon is no longer fear
ful, but a great energy in our favour.\par\pard\plain\hyphpar} {
Anyone reading this book is going to be looking for something. To some extent we
are not happy \u8211? or at least not as happy as we would like. This is the pl
ace we all start from. In Buddhism this feeling is called {\i
dukkha}. {\i
dukkha }is a word from Pali, the Indian language of the early Buddhist scripture
s, and it is normally translated as {\i
\u8216?}suffering\u8217?, but this is probably a bit misleading. Pali words cann
ot often be translated without their real meaning getting lost, as they come fro
m a culture with a rather different outlook on the world.\par\pard\plain\hyphpar
} {
{\i
Dukkha }could perhaps be better rendered as {\i
\u8216?}unsatisfactoriness\u8217?. We might not like the idea that we are suffer
ing. We might feel uneasy with the idea, given that we live in a relatively affl
uent culture, with enough food on the table and so on. But {\i
dukkha }isn\u8217?t really suffering in that sense. It is suggested that it deri
ves from a term meaning an ill-fitting wheel. So the image is one of riding in a

cart when one of the wheels is loose on its axle \u8211? it\u8217?s an uncomfor
table ride.\par\pard\plain\hyphpar} {
Of course sometimes it might feel as if the wheel isn\u8217?t just ill- fitting;
it seems to be missing altogether \u8211? and our ride really is painful. But e
ven when things are going along quite well we still have this feeling of {\i
dukkha}; we still don\u8217?t feel completely at ease. Either we are worried abo
ut the future or we just don\u8217?t really enjoy what is around us. We are over
-active and restless, or else, perhaps, we lack energy, never quite getting it t
ogether. All these kinds of feelings \u8211? as well as the more powerful feelin
gs of distress we sometimes have \u8211? are {\i
dukkha}.\par\pard\plain\hyphpar} {
Buddhism is known as the path leading away from {\i
dukkha}. It is not a religion in the normal sense of the word. It is rather a ki
nd of training aimed at bringing about the end of {\i
dukkha}. It offers us techniques and ideas that help us to lead more satisfying
lives.\par\pard\plain\hyphpar} {
A very important part of that path is meditation, and in the Buddhist tradition
there are many types of meditation practice. In this book we are going to be con
centrating on two of the best-known forms of meditation, central to all traditio
ns of Buddhism and taught by the historical Buddha 2,500 years ago. They are, th
erefore, well tried and tested.\par\pard\plain\hyphpar} {
Roughly speaking, meditation techniques can be divided into two kinds, known as
{\i
samatha }and {\i
vipassana}. These are Pali terms and are most commonly translated {\i
\u8216?}tranquillity\u8217? and {\i
\u8216?}insight\u8217?. The term {\i
samatha}, or tranquillity, refers to calm, emotionally positive states of mind.
{\i
samatha }meditation encourages the gradual integration of the psyche. It brings
together one\u8217?s disparate sub-personalities into a unified whole, so that t
he mind is no longer divided against itself and one is able to act with energy a
nd focus.\par\pard\plain\hyphpar} {
{\i
Vipassana }or {\i
\u8216?}insight\u8217? refers to the direct comprehension of {\i
\u8216?}reality\u8217?, free from the distortions of greed, hatred, and delusion
. So insight meditation is the form of meditation that aims at bringing about th
is direct {\i
\u8216?}seeing\u8217? into reality. We will be taking a closer look at the idea
of {\i
\u8216?}insight\u8217? later on.\par\pard\plain\hyphpar} {
Traditionally the two practices we will be concentrating on fall into the first
category. They are regarded as {\i
samatha }meditations. Sometimes when people hear this they think {\i
\u8216?}Oh, I don\u8217?t think I\u8217?ll bother with them \u8211? I would rath
er gain insight: that sounds a lot more exciting.\u8217? But as we shall see, it
is of great importance that we first establish a calm and clear mind. Anyway, t
his categorization shouldn\u8217?t be interpreted too rigidly. In fact most so-c
alled {\i
samatha }meditations can also be used as insight practices. It is not a matter o
f which particular meditation practice we do so much as the attitude with which
we do it that determines whether or not it includes an element of insight. I hop
e we will begin to see how these simple meditation practices, once we are confid
ent in their use, encourage insight as well as lead to clarity and calmness.\par
\pard\plain\hyphpar} {
First, we will be taking a look at a practice called the Mindfulness of Breathin
g. This is concerned with developing clarity of mind, and with becoming more awa
re of ourselves and the world around us. The other meditation I will describe is
called the {\i

metta bhavana}, another Pali term. {\i

Metta }can be translated {\i
\u8216?}universal loving-kindness\u8217? and {\i
bhavana }means {\i
\u8216?}to cultivate\u8217? or {\i
\u8216?}to develop\u8217?. So it is the cultivation of universal loving-kindness
, and it is concerned with becoming increasingly emotionally positive and kinder
, towards both ourselves and other people. Together, these two practices give us
a powerful and direct means of affecting our lives, helping to make us happier
and more aware.\par\pard\plain\hyphpar} {
But before we start on the meditations themselves we need to consider the body a
nd the posture we adopt for meditation.\par\pard\plain\hyphpar} {\page } {\s1 \a
fs32
{\b
{\qc
1
{\line }
The Body\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}
{\s2 \afs28
{\b
The Diamond Throne\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
If asked, most of us would probably say that meditation is concerned with the mi
nd. We might even hint that it is a kind of mind control or a way of putting one
self into some sort of a trance. In fact, to begin with anyway, meditation conce
rns not the mind so much as the body, although this is really just a way of talk
ing, as you can\u8217?t separate the two. They are not two separate systems oper
ating together, but two ways of talking about the one system which is us.\par\pa
rd\plain\hyphpar} {
However, it is useful to think that meditation begins with the body if only to c
ounteract our tendency to think of the mind, in its limited sense, as something
that functions quite separately. We will perhaps be clearer about this if we thi
nk of meditation as being concerned simply with the quality of awareness. Awaren
ess is a quality of the whole of us, not just of the mind or the body. If you wa
tch a skilled potter working on a wheel, you see that their awareness is concent
rated in their hands. When you watch a skilled actor, you find that the emotiona
l meaning of the performance is revealed in the use of the body as much as in th
e spoken words.\par\pard\plain\hyphpar} {
Many of us seem to inhabit our heads rather than our bodies. It is as though all
our energy is in our heads, and our bodies are rather elaborate vehicles for ou
r brains to get about in \u8211? like sci-fi aliens with giant heads on underdev
eloped bodies. There is also the opposite extreme, of total identification with
the body, seeing the body as the ultimate repository of our sense of who we are.
We can, it seems, go to either extreme: devaluing the body, or becoming obsesse
d with its superficial appearance.\par\pard\plain\hyphpar} {
In meditation, we are not concerned with either of these extremes. We are lookin
g at the body in an altogether different way. We are trying to re-inhabit our bo
dies. We want to bring our awareness into our bodies, to rebuild a relationship
with our physical selves that is characterized by a sensitivity like that of the
hands of the potter, and an awareness of the emotionality of our bodies such as
the actor might have.\par\pard\plain\hyphpar} {
One of the best-known symbols of Buddhism is that of the Buddha seated in medita
tion. This image can help to give us a sense of what we are trying to move towar
ds when we meditate, and it conveys quite a lot about the spirit of meditation.
It is an image found throughout the Buddhist world and increasingly in the West.
The Buddha\u8217?s body expresses a sense of profound relaxation and alertness.
It is still and composed, but at the same time vibrant. It seems alive with sub
tle energy. We see in this image that meditation is something that happens as mu
ch in the body as in the mind. I want to spend a little time talking about the i
mage of the meditating Buddha before moving on to deal with the more practical a
spects of posture.\par\pard\plain\hyphpar} {

The life of the Buddha makes a wonderful story. Very briefly, it is the story of
a boy born into great luxury as the son of a local king in northern India, who
becomes aware of the suffering inherent in human existence, of the impermanence
that seems to vitiate even the most favourable circumstances of life. He is groo
med by his father to be a ruler, but develops an intense desire to understand th
e source of human suffering, {\i
dukkha}, and to find a way for himself and all others to be freed from it. Accor
dingly he leaves his homeland and lives the life of a wanderer, going from one s
piritual teacher to the next. After many years of hardship he finally gains Enli
ghtenment. He spends the rest of his long life teaching the path to Enlightenmen
t that he has discovered, to all that would listen.\par\pard\plain\hyphpar} {
The Buddha\u8217?s life serves as a kind of blueprint or pattern for Buddhists,
because it is as much in the events of his life as in his teachings that the wis
dom of the Buddha is revealed. Here I am concerned with the image of the prince
on the verge of breaking through to Enlightenment, but it is well worth reading
a fuller account of the Buddha\u8217?s life, as the story can be a source of gre
at inspiration, whether or not one thinks of oneself as a Buddhist.\par\pard\pla
in\hyphpar} {
Prince Siddhartha encountered great difficulties in his attempt to find an answe
r to the unsatisfactoriness of human existence. He brought himself to the brink
of death in trying to liberate his {\i
\u8216?}spirit\u8217? from his body by means of the severe ascetic practices tha
t were popular at the time. He became so weak that he nearly drowned in a shallo
w river whilst bathing, and this experience brought the realization that such se
lf-mortification was of no use. He saw that unless he changed his ways he would
very soon die without having found any solution to the fundamental problems of e
xistence.\par\pard\plain\hyphpar} {
He resolved therefore to regain his strength and try a different approach. This
new approach came to him out of a memory of his childhood. Once as a young boy h
e had been seated under a tree, watching his father plough a field, when he quit
e spontaneously entered into a state of great bliss and contentment. It now occu
rred to him that such a state might form the basis upon which a higher understan
ding could arise. So, having eaten, he seated himself under a tree, composed his
body and his mind, and brought his powers of concentrated awareness to bear upo
n his examination of the human predicament.\par\pard\plain\hyphpar} {
It is at this point that, according to Buddhist mythology, there arose a figure
called Mara, {\i
\u8216?}the evil one\u8217?, who gathered together all his forces to try to prev
ent Siddhartha from becoming the Buddha. On a psychological level we could say t
hat Mara is the personification of all the forces within our psyche that are res
istant to change, and want to keep things as they are.\par\pard\plain\hyphpar} {
I am sure we are all familiar with at least some aspects of ourselves that are r
esistant to change, even if consciously we feel quite clear about what we would
like to do. The prince was on the verge of going beyond the normal self-centred
aspects of his own being, so it is not surprising that the opposite forces withi
n him should rise up in a last desperate attempt to resist such profound transfo
rmation.\par\pard\plain\hyphpar} {
In Buddhist art, Mara\u8217?s forces are depicted as a vast army of strange and
furious beings hurling all kinds of missiles at the prince, while he sits compos
ed and undisturbed. As the rocks and arrows come close to the prince\u8217?s bod
y they are transformed into beautiful blossoms and fall harmlessly around the ma
jestic figure. After the failure of his attack, Mara tried a different approach
to turn the prince\u8217?s mind away from the task it was resolved upon. Mara tr
ied to instil a sense of doubt in his mind by questioning his right to be seated
on the {\i
\u8216?}Diamond Throne\u8217?.\par\pard\plain\hyphpar} {
Here Mara is referring to the place that Siddhartha has chosen for his meditatio
n. According to Buddhist myth, all Buddhas gain Enlightenment on the same spot,
and this is said to be the central point from which the whole universe unfolded.
Now this doesn\u8217?t mean you have to go to India in order to meditate proper

ly: in a sense, the Diamond Throne is created wherever someone sits in deep medi
tation. It refers not to a physical space, but to an unshakeable attitude. When
you sit with complete composure you sit at the centre of all things; you create
a centre of stability within the constantly changing chaos all around you.\par\p
ard\plain\hyphpar} {
So Mara challenged Siddhartha\u8217?s right to seat himself on this spot. In rep
ly the prince extended his right arm and touched the earth with the tips of his
fingers \u8211? a gesture of the hands known as the {\i
\u8216?}earth-touching {\i
mudra}.\u8217? This is an image of the Buddha that is very often depicted in Bud
dhist art.\par\pard\plain\hyphpar} {
What happens next is quite wonderful. The goddess of the earth rises up out of t
he ground and testifies that the prince is indeed rightfully seated on the Diamo
nd Throne, by virtue of his own great effort. She testifies that she has seen Si
ddhartha, throughout many life-times, develop to the point of perfection all the
positive qualities of the human being \u8211? qualities of generosity, patience
, energy, kindness, and awareness. At this testimony, Mara is completely undone
and flees in dismay.\par\pard\plain\hyphpar} {
We might well wonder what this episode of calling the earth to witness, pivotal
as it is in the life of the Buddha, has to do with us as individuals just embark
ing on the path of meditation. If we allow it to speak to us, we will find that
it resonates with our own situation, at the very beginning of our own personal s
piritual quest. We too need to call the earth to witness. We need to feel that w
hen we take up our meditation posture we are, at our own level, occupying the Di
amond Throne.\par\pard\plain\hyphpar} {
Every time we sit down to meditate we are involved in the supreme human task of
transforming the forces of Mara into the positive energies of the earth goddess.
We are engaging in the process of evolution. As human beings we are the result
of millions of years of evolution and development, from the time that the univer
se first took form. When we sit, we sit with the whole of this history behind us
. In us, the process of evolution has become self-conscious. This is a truly rem
arkable thing. We have the opportunity to take evolution forward: as individuals
, we can transform the seemingly blind, chaotic forces of nature into an increas
ingly concentrated power of self-awareness, clarity, and loving-kindness.\par\pa
rd\plain\hyphpar} {
This might sound a little grand and overwhelming, when perhaps all we want is to
learn to relax a bit, to calm down and enjoy life more fully. However, if we ca
n engage those aspects of ourselves that reach out to go beyond what we now are,
we will find that our lives become far richer. We will feel, perhaps for the fi
rst time, that our life is of real significance and meaning.\par\pard\plain\hyph
par} {
I\u8217?m not suggesting that we become puffed up and inflated with our own spir
ituality \u8211? we will soon find that such attitudes are the food of Mara. But
we should take ourselves seriously. Buddhism teaches that all human beings are
capable, through their own efforts, of Enlightenment. Even if we have only a gli
mpse of what such a state of being might be like, it is a wonderful thing just t
o feel that we are moving towards it, however long it might take us to achieve.\
par\pard\plain\hyphpar} {
This attitude of sitting as though on our own Diamond Throne is developed throug
h our meditation posture. This does not mean we have to sit perfectly in {\i
\u8216?}full lotus\u8217? position. It means sitting with confidence and a clear
intention. It means learning to experience our body as a gift that comes to us
out of inconceivable aeons of evolutionary development, and to feel that in this
very body we can realize the highest expression of life.\par\pard\plain\hyphpar
} {\s2 \afs28
{\b
Principles of Posture\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Different schools of Buddhism have different ideas about which posture to adopt
for meditation, and its importance, but essentially what we are trying to achiev
e is a posture that is comfortable and alert. Of course it is good if you can si

t comfortably in a full lotus position, but unless you have done many years of y
oga, or something similar, it is unlikely that you will be able to do so. You ha
ve to take into account your age, physical condition, and so on.\par\pard\plain\
hyphpar} {
I like to use the word {\i
\u8216?}comfort\u8217? when talking about posture, not only because it means sit
ting at ease, but also because it has an interesting derivation. {\i
\u8216?}Com\u8217? means {\i
\u8216?}with\u8217?, and {\i
\u8216?}fort\u8217? means {\i
\u8216?}strength\u8217?, so {\i
\u8216?}comfort\u8217? means {\i
\u8216?}with strength\u8217?. Sitting comfortably also means sitting {\i
\u8216?}with strength\u8217?.\par\pard\plain\hyphpar} {
There are three general modes of posture to choose from. However, if you have pa
rticular health problems you may have to work out your own solution to them \u82
11? whilst bearing in mind the basic principles of good posture.\par\pard\plain\
hyphpar} {
There are two distinct ways of sitting on the floor, or of course you can sit on
a chair. I have heard many horror stories about people on retreat who are told
that the only way to meditate is by sitting on the floor, and who spend the whol
e retreat struggling with unnecessary physical discomfort. There is nothing wron
g with using a chair if this proves best for you.\par\pard\plain\hyphpar} {
{\b
{\i
Sitting on the Floor}}\par\pard\plain\hyphpar} {
You can sit either in some kind of cross-legged position or astride a few cushio
ns. For many people sitting astride is a better option as you don\u8217?t need t
o be as flexible in order to do it. You should choose this position if you are n
ot able to get the underside of the lower legs easily on to the floor in some fo
rm of cross-legged position (fig.1).\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {\page } {
{\qc
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\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {\page } {
Fig. 1\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
When you sit astride cushions you will normally need to be quite high off the gr
ound \u8211? high enough not to put undue pressure on the lower legs or the ankl
es. You will soon find out if you are too low because it will hurt. And here is
a good time to say very clearly that pain should {\i
not }be endured during meditation. A certain amount of discomfort is a common ex
perience when we are still quite new to meditation \u8211? after all, most of us
probably haven\u8217?t sat still on the floor since we were children, if ever.
But pain is our body\u8217?s way of telling us we are damaging it. So listen to
it.\par\pard\plain\hyphpar} {
When you sit astride the cushions your legs and feet should point straight back.
They should at least not be too splayed out. Your ankles should not be bent so
that your feet stick out to the side. The rest of the posture is the same either
way you sit, so let\u8217?s move on to the cross-legged position.\par\pard\plai
n\hyphpar} {
In general, I would tend to favour the cross-legged position unless you are dist
inctly more comfortable with one of the other options. You can sit in {\i
\u8216?}full lotus\u8217? or {\i
\u8216?}half lotus\u8217?, or just with one leg resting in front of, or on top o
f, the other.\par\pard\plain\hyphpar} {
These positions are never, of course, entirely symmetrical because one leg has t
o be on top of or in front of the other. So if you are going to do a regular med
itation practice it\u8217?s a good idea to alternate the relative position of th
e legs. It sounds more complicated than it really is!\par\pard\plain\hyphpar} {
Whether you sit straight or not is determined by the angle of your pelvis, and t
his in turn is dependent on the height of your cushions. It is my experience tha
t most people tend to try to sit lower than they need to. All I can say is that
it really isn\u8217?t more {\i
\u8216?}spiritual\u8217? to only use one cushion. Experiment a little with the h
eight of your seat to determine what feels right.\par\pard\plain\hyphpar} {
What you are trying to achieve is a cushion height at which the pelvis feels upr
ight, which will mean that the weight of the body feels as though it is falling
directly down through the pelvis into the floor. In other words, the weight is n
ot being taken by the legs. If you are too low your back will have a tendency to
bow out, whilst if you are too high, the opposite will happen \u8211? the back
will arch in (figs.2 & 3).\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {\page } {
{\qc
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\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {\page } {
Fig. 3\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
The idea of a straight back is rather misleading, as the spine is naturally curv
ed and to force it to be straight is both impossible and undesirable. It is more
that the back should feel naturally and easily erect, not collapsed in the lowe
r back or forced into a {\i
\u8216?}ramrod\u8217? posture.\par\pard\plain\hyphpar} {
We need to have a sense of patience and sensitivity when we work with our postur
e. We might have sat in a rather slumped manner for many years, and to expect a
{\i

\u8216?}good\u8217? posture right off is unrealistic. But if we get the height o

f our cushions right \u8211? and this can mean quite small adjustments sometimes
\u8211? we should be able to get a fairly upright posture without too much trou
ble.\par\pard\plain\hyphpar} {
The type of cushion we use is important. It should not be too soft, like a pillo
w. If you are unable to find firm cushions, one option is to roll up pillows qui
te tightly to make them firmer. If you decide to take up meditation it is well w
orth investing in some good cushions made for the job. It\u8217?s the only expen
se involved in having a regular practice and it really does help (figs. 4 & 5).\
par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {\page } {
{\qc
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\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {\page } {
Fig. 5\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
Some people find they get on better on a meditation stool or bench, which should
be fairly easy to find these days. The advantage of a bench is that it provides
a firm sitting surface \u8211? you can use a thin cushion to provide a little p
adding. The disadvantage is that you are stuck with the same height, so make sur
e you know how high you need to be before you buy one.\par\pard\plain\hyphpar} {
Once you have the base of your posture right the rest tends to fall into place.

Your arms need to be relaxed, supported either on the legs or in the lap, with t
he elbows kept quite close to the body. I like to wrap a blanket around my waist
and tuck my hands into the top of the blanket. If your hands hang too low you m
ay find that the weight of your arms pulling at the shoulders produces middle to
upper back pain after a while. Your hands need to be in a position that allows
your shoulders to be relaxed and your chest open.\par\pard\plain\hyphpar} {
Your head should be very slightly inclined forward but not to the extent that yo
u are constricted in the back of your neck or throat. Note that it should be you
r head that inclines forward, not your neck. The neck should be as upright as th
e rest of your spine.\par\pard\plain\hyphpar} {
{\b
{\i
Sitting on a Chair}}\par\pard\plain\hyphpar} {
It is OK to use a chair for meditation. It should have a fairly firm seat. It so
metimes helps if the back legs are raised up just a little by means of, say, a p
hone directory or two. The resulting slight tilt will make it easier to maintain
an upright posture without strain. Your feet should be flat on the floor, which
will both help to relax your legs and provide stability and contact with the gr
ound. Generally speaking, the back of the chair should not be used for support.
If you are tall, try to find a chair with legs long enough to allow your knees t
o be a little lower than your pelvis. The rest of the posture is the same as for
sitting on the floor (fig. 6).\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {\page } {
{\qc
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\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {\page } {
\~\par\pard\plain\hyphpar} {
{\b
{\i
Getting the Body Right}}\par\pard\plain\hyphpar} {
We all have habits of the body as well as the mind. For example, we might tend t
o hold one shoulder higher than the other, or our head to one side. This means i
t is not always easy to tell if we are sitting well. It can be useful, therefore
, if someone else has a look at how you sit and gently adjusts your position. If
you normally hold your head slightly crooked, it will at first feel lop-sided w
hen it is adjusted to a better position. Posture is an important element in medi
tation and it is not just a matter of finding the correct posture then forgettin
g about it. We will need to work with our posture as part of our meditation prac
tice.\par\pard\plain\hyphpar} {
There is a definite link between the state of our mind and our posture. This is
why some forms of Buddhism put so much emphasis on the body. For example, in the
Zen tradition they say {\i
\u8216?}get the body right and the mind will naturally be concentrated\u8217?. A
nd if we can work with the mind by working with the body, the converse is also t
rue. As we become more concentrated the body will often adjust itself. We might

feel our shoulders relaxing or some other part of the body where we tend to hold
tension just easing off and allowing the body to straighten up and relax. As we
become more experienced in meditation we will discover that even very subtle ph
ysical adjustments can make a big difference to the way we feel when we sit, as
well as to our mental states.\par\pard\plain\hyphpar} {
While everyone\u8217?s body has its particular limitations, it can, with sensiti
vity, patience, and a good posture, become a source of great energy and pleasure
within our practice. We might also find that meditation is a means by which we
can slowly come to a different relationship with our body.\par\pard\plain\hyphpa
r} {
{\b
{\i
Experiencing the Body}}\par\pard\plain\hyphpar} {
Our attitude towards our own body is an important element in our attitude toward
s life. It is well known that a lot of people feel dissatisfied with themselves
as a result of seeing their own bodies as objects. In extreme cases quite severe
mental suffering can be caused by people who compare their own objectified bodi
es with unrealistic media and advertising images of what the body is meant to lo
ok like.\par\pard\plain\hyphpar} {
Our culture has produced a dramatic split between the mind and the body \u8211?
we tend to overvalue either the one or the other. And if we do not experience ou
rselves as an integrated whole, one consequence of this is that we associate cer
tain emotions either with the body or with the mind. In some cases people are co
mpletely unable to feel certain emotions that they associate with the body.\par\
pard\plain\hyphpar} {
So some people can be attracted to meditation because they are rather alienated
from the physical aspect of themselves. They have the idea that meditation will
allow them to disappear into an abstract world where the body is no longer exper
ienced. And it is true that in certain highly concentrated states our experience
of our body may become quite attenuated. However, in order to achieve these sta
tes we have to pass through others where our body awareness is very acute.\par\p
ard\plain\hyphpar} {
Furthermore, these states have their origins, at least in part, in the ability t
o experience the body as a source of pleasurable feelings and sensations. Mental
bliss arises out of bodily rapture. Within the meditation practices we will be
spending quite a bit of our time working directly with the body, and we will see
that it is the body that provides the basis for meditation.\par\pard\plain\hyph
par} {\s2 \afs28
{\b
Body Meditation\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Awareness of the body is the foundation for the practice of developing mindfulne
ss, and for the cultivation in meditation of positive emotion as well. The body
is our fundamental reference point in meditation. It is by maintaining a sense o
f our bodies when we meditate that we keep the practice in the realm of concrete
experience, rather than drifting off into an abstracted or alienated state of m
ind.\par\pard\plain\hyphpar} {
Being aware of the body also helps us to tune in to, and stay in contact with, o
ur emotional state. In meditation, the awareness of the body provides the contex
t for the particular meditation practice that we are doing. That is, it provides
a broad, experiential reference for the focus of the practice. We will be takin
g a closer look at this idea of breadth and focus later on.\par\pard\plain\hyphp
ar} {
All meditations should be preceded by a short practice of the kind that follows,
though as a rule it probably doesn\u8217?t have to be quite so protracted. Gene
rally, we won\u8217?t need to take more than a few minutes over it unless we fin
d that we are feeling rather disconnected from our body and our emotions.\par\pa
rd\plain\hyphpar} {
Being aware of the body means directly experiencing the sensations, feelings, an
d emotions associated with it. When we first try to experience ourselves in this
way it is not at all uncommon to find it quite difficult. Many people are rathe

r disconnected from their bodies, taking notice of them only when they do not fe
el right. The body can experience pleasure as well as pain, but often \u8211? un
less this pleasure is quite intense, as in sexual activity \u8211? we hardly not
ice it at all.\par\pard\plain\hyphpar} {
So we want slowly to try to become sensitive to the more subtle sensations occur
ring all the time in our bodies. For a moment, close your eyes and just become a
ware of your palms, fingers, and the back of your hands. You can probably feel a
constant flow of sensation in them. You can feel whether they are warm or cold.
You might well have the experience of energy, the body\u8217?s vitality, flowin
g through them. Because hands are packed with nerves they are a good place to st
art coming back to, for a simple, direct experience of ourselves. Certain parts
of our body are much less abundant with nerve endings; they do not need to be as
wonderfully sensitive as our hands. Nevertheless we can still learn to bring ou
r awareness to them.\par\pard\plain\hyphpar} {
Although we are trying to have a direct experience of ourselves, rather than jus
t an idea, this does not mean that the mind is of no use in helping us towards t
his experience. The imagination in particular can be of great help in beginning
to get us back in touch with ourselves. One exercise I sometimes use in meditati
on classes is to ask students to select a category \u8211? animals, say, or plan
ts or types of weather \u8211? anything that comes to mind will do. Then I ask t
hem to sit quietly \u8211? or lie down if they prefer \u8211? and take their awa
reness through the different parts of their body, associating each part with the
category they have chosen. You can start either with the feet and work upwards,
or vice versa. So, for example, if you started at the top with types of weather
as your category, you might feel that your head was foggy or misty or, perhaps,
bright and clear...\par\pard\plain\hyphpar} {
This probably sounds a little wacky but it can be fun, and it should help us beg
in to take an interest in what is happening inside. Interest really is the key t
o starting to make progress in meditation. We have to stimulate an interest in w
hat we are doing or we will find our minds just go elsewhere.\par\pard\plain\hyp
hpar} {
Something else I do is give people paper and lots of coloured pencils and ask th
em, after a body meditation, to draw their experience; not to draw what they loo
k like, but rather what they feel like. The drawing that comes out of this exerc
ise might bear no resemblance to the body at all; it might be completely abstrac
t (in an artistic sense) with swirling colours, light and dark patches, areas of
movement, and heavy, static areas.\par\pard\plain\hyphpar} {
There are many such exercises one could do, such as writing poems about what you
r body feels like. The point is to stimulate an interest, even be a bit playful.
We don\u8217?t need to become all solemn and heavy about what we are doing. Muc
h better if we can enjoy it. We are taking up meditation in order to be happier,
so the cultivation of a playful interest is a good way to start. All these simp
le exercises are ways of {\i
\u8216?}mapping\u8217? the body. The meditation that follows below is another.\p
ar\pard\plain\hyphpar} {
Don\u8217?t skimp on preparing properly for this meditation. Choose a time when
you will not feel rushed. Find a relatively quiet place in your home, turn the a
nswerphone on. Read through the led meditation a few times, so that you have a g
ood sense of its form and content. Alternatively, you might like to do this exer
cise with a friend, in which case they can read it to you. Take your time settin
g up your posture, making sure that you have enough cushions and that you will b
e warm enough. Don\u8217?t have the room too warm, though, or you will tend to f
all asleep.\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Body Meditation:{\i
a led practice}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Once you have a comfortable position, close your eyes and allow your face to rel
ax. Take a couple of deeper breaths. As you breathe in, feel your chest gently o
pen. No need to puff it out \u8211? you\u8217?re not on parade. Just allow it ge

ntly to open up a little. Then as you let out the breath, relax the shoulders, e
asing them down and back.\par\pard\plain\hyphpar} {
See if you can take your awareness down into the parts of your body in contact w
ith the cushion or the chair. Have a sense of contact with the ground. If you ar
e sitting on a chair, check that your feet are planted flat on the floor. Feel t
he weight of your body bearing down on the ground, feel the solidity of the body
.\par\pard\plain\hyphpar} {
Now become aware of the soles of your feet, allowing them to soften and relax. T
ry imagining that you are drawing up awareness from the ground, up into your bod
y. Slowly allow this awareness to move up through your feet into your ankles and
lower legs. You might like to imagine this awareness as a kind of light, or a f
eeling of warmth in your body.\par\pard\plain\hyphpar} {
Let the muscles of your lower legs relax, allowing them to soften and become hea
vy. Notice any sensation in the part of the body where your awareness is, but do
not force anything. If you don\u8217?t feel much that\u8217?s fine; just notice
what is there.\par\pard\plain\hyphpar} {
Letting the awareness move up into your knees, imagine a sense of space in your
joints, then move the awareness into the large muscles of your upper legs. Allow
your muscles to fall away from the bone under the soft force of gravity.\par\pa
rd\plain\hyphpar} {
Broaden your awareness to include your buttocks, pelvis, and genitals. Experienc
e this whole area filling with soft, warm awareness. If you notice any slight \u
8216?holding\u8217? of energy, which is quite common in the buttocks, try to let
the awareness soften it.\par\pard\plain\hyphpar} {
Now gather your attention at the base of your spine. Do not try too hard: we can
not force awareness without tensing up. Just gently bring your mind back when it
drifts off. From here we are going to trace the line of your spine slowly up th
rough the body.\par\pard\plain\hyphpar} {
Bear in mind that the spine is well inside your body, rather than on the surface
of your back. It is quite hard to get a sensory experience of the spine, so we
need to use our imagination a little. But by this I don\u8217?t mean just invent
ing some sensation that isn\u8217?t there. It\u8217?s more a matter of a kind of
openness to very subtle sensation.\par\pard\plain\hyphpar} {
Trace the gentle curve of your spine up through your body, through the lower bac
k, the middle back, and between your shoulders up to where your spine meets the
base of your skull. This is quite high up, about level with the top of your ears
.\par\pard\plain\hyphpar} {
Once again, see if you can gather your awareness at this point. Ease the muscles
at the base of your skull \u8211? imagine them letting go, the muscles relaxing
like a fist unclenching. Your head isn\u8217?t going to topple over if you forg
et to hold it up \u8211? we\u8217?ll find that it can balance very nicely by its
elf. Imagine that your head can move perfectly freely and is just poised on top
of your spine. You might want to adjust your head slightly to achieve this quali
ty of feeling.\par\pard\plain\hyphpar} {
Now, locating a sense of the top of your spine, take your attention back down th
e spine to its base. Try to hold both these places in mind \u8211? the base and
top of your spine. Imagine these two areas being infused with light, a warm, sof
t light, and that these two points of light are very gently \u8211? more just a
tendency than an actual movement \u8211? easing apart. One is drawn towards the
earth, the other towards the sky. Try to hold this image for a few minutes; thes
e two points of light very slowly moving apart, like two stars in the night sky
imperceptibly drifting away from one another. See if you can soften the two ridg
es of muscle that run down either side of your spine. Imagine that as these musc
les soften, your spine is released, and these two points of light can ease furth
er apart.\par\pard\plain\hyphpar} {
Allow your shoulders to relax a little more. Then begin to take your awareness i
nto the top of your arms and slowly down towards your hands, collecting it in yo
ur palms and fingers. Use the sensations in your hands to get a sense of the vit
ality of your body.\par\pard\plain\hyphpar} {
Now bring the awareness into your belly \u8211? another area where we often find

the flow of energy held up. Then slowly up into your chest. Feel the movement i
n your chest, your rib-cage gently opening to accommodate the breath. Have a sen
se of the breath opening your chest.\par\pard\plain\hyphpar} {
Move the awareness up into your throat, and then into your face. Soften your fac
e a bit more, taking time to feel the sensations there. Become aware of the shap
e of your skull \u8211? allowing the skin of your scalp to become soft \u8211? t
hen extend your awareness to the crown of your head. See if you can feel any sen
sation at this point.\par\pard\plain\hyphpar} {
Become aware of the touch of the air against your face. Feel how very sensitive
your face is; notice the temperature of the air, and allow your face to soften a
gainst the air.\par\pard\plain\hyphpar} {
Now without any particular effort, notice the process of breathing that is takin
g place. As you draw down the air into your body imagine that the air is saturat
ed with awareness, like a soft mist of tiny water particles. So as we take the a
ir in, we also draw down awareness.\par\pard\plain\hyphpar} {
Follow the breath down into your body, down until you become aware of the moveme
nt of your belly as you breathe in and out. Let your breath be calm and gentle.
Don\u8217?t force it down. Notice your belly as it moves to accommodate the brea
th. Allow the breath to soften your belly from the inside out. Notice the moveme
nt in your chest, at the sides of your body, in your back; feel the whole of you
r rib-cage gently moving with the breath.\par\pard\plain\hyphpar} {
Breathe in a sense of spaciousness; the space outside you becoming space inside
you. Gently gather your attention around the area of your heart. Just sitting an
d breathing, be aware of any sensations in the area around your heart. Allow the
breath to create space around your heart, space for how you feel, for your emot
ions.\par\pard\plain\hyphpar} {
Just breathing, being aware of your body, your breath, being aware of your feeli
ngs, let the feelings come and go in a sense of spaciousness, just as you let th
e breath come and go. Stay with this as long as you feel comfortable, just being
with yourself.\par\pard\plain\hyphpar} {
Then feel your connection with the ground once more. Allow yourself to be aware
of the room in which you are sitting and any outside noises, and in your own tim
e allow your eyes to open, bringing the practice to an end.\par\pard\plain\hyphp
ar} {
\~\par\pard\plain\hyphpar} {
This exercise is both a {\i
\u8216?}body mapping\u8217? and a relaxation. It is an excellent preparation for
meditation, or it can be used on its own to help us relax and calm down. In thi
s exercise we use the imagination to help us come into contact with our body and
our feelings.\par\pard\plain\hyphpar} {
Sometimes we might like to try simply sweeping the body with awareness from feet
to head and back again, without imposing any ideas at all \u8211? just bare sen
sation. This can be very effective when we have some experience of being more aw
are of our bodies, but I think to start with it is probably more useful to engag
e the imagination.\par\pard\plain\hyphpar} {
Try to imagine your awareness having a colour. Or ask yourself what each part of
your body feels like, letting an image come to mind. Do use the imagery associa
tion method I suggested before. It can be a lot of fun and rather interesting to
relate different parts of the body to different examples of a particular class
of image \u8211? animals are great to do!\par\pard\plain\hyphpar} {
You can, if you like, work out other ways of becoming more aware of yourself wit
hin the meditation. Do not be afraid of experimenting. To begin with go with wha
t feels right. Just remember not to force the attention. There may be areas of t
he body you find it hard to be aware of, but if an area feels dull or dark do no
t force yourself to be aware of it. Simply be patient and bring your common sens
e and an attitude of care and kindness to whatever you find.\par\pard\plain\hyph
par} {\page } {\s1 \afs32
{\b
{\qc
2

{\line }
The Mindfulness of Breathing\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par
\pard\plain\hyphpar} {\s2 \afs28
{\b
Mindfulness\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
We are now going to take a look at one of our two meditation techniques: the Min
dfulness of Breathing. First I want to discuss mindfulness itself, then we will
move on to look at the meditation designed to help us cultivate this quality.\pa
r\pard\plain\hyphpar} {
Probably the most widely employed method of developing some degree of mindfulnes
s \u8211? at least in England \u8211? is fishing. Fishing is apparently the most
popular participatory sport in England, and I remember as a child spending many
happy hours sitting by the canal waiting for the float to dip. Now that I\u8217
?m a Buddhist, I wouldn\u8217?t want actually to catch fish \u8211? I\u8217?d ha
ve to follow the example of the famous Zen master who fished without a hook. How
ever, fishing does serve as a good analogy for mindfulness. Someone fishing is o
ften in a beautiful, peaceful setting, for quite a while, in a calm, relaxed sta
te of mind, with a definite object of focus for the mind in the {\i
\u8216?}float\u8217? bobbing on the water.\par\pard\plain\hyphpar} {
I am sure that one reason fishing is so popular is that it creates the condition
s necessary for a very enjoyable experience we call mindfulness. Mindfulness ari
ses very simply and spontaneously when we are calm and relaxed, with a definite
object of concentration for the mind. It is therefore a natural state we all exp
erience at least sometimes. In fact, there is always some element of mindfulness
in our experience unless we are in some kind of very het-up state. What we want
to do, then, is consciously cultivate this naturally positive quality of mind.\
par\pard\plain\hyphpar} {
For a moment, imagine doing something you really enjoy, and that you have all th
e time in the world to do it. What is the quality of feeling that this evokes? I
t probably feels quite bright and expansive. It is not at all similar to what we
think of as {\i
\u8216?}concentration\u8217?. It is very different from the sort of forcibly fix
ed attention we might employ in order to complete a rather demanding but unexcit
ing task. It doesn\u8217?t have the contracted and hard feeling we perhaps assoc
iate with concentration.\par\pard\plain\hyphpar} {
Mindfulness is a bright and expansive mental state. Sometimes it is said that a
concentrated mind is a happy mind, and this happily concentrated mind is a relax
ed type of concentration. It is mindfulness. Mindfulness includes a strong eleme
nt of interest and pleasure. There is a sense of expansion to it, a sense of ope
ning up rather than narrowing down. At the same time, there is a sense of clarit
y and purpose. The mind is balanced, poised, and full of creative energy.\par\pa
rd\plain\hyphpar} {
In meditation we consciously cultivate this state, so that it becomes much more
likely to be available to us in daily life. You could say that this mindful stat
e is the mind\u8217?s natural state, in that it is the state of mind from which
we can act most effectively. It is the mental equivalent of the physical eleganc
e of a cat. The mind is relaxed and flexible, ready to engage fully and positive
ly with anything.\par\pard\plain\hyphpar} {
When we are sitting quietly in meditation our mindfulness is carried in our post
ure as well as in our mind, as we saw in the previous chapter. But if through me
ditation we exercise this capacity of the mind, we will also begin to experience
it more and more in the rest of our lives. We might even find that chores which
we previously performed reluctantly and mindlessly become enjoyable.\par\pard\p
lain\hyphpar} {
It has become a bit of a clich\u233? in Buddhist circles to talk about washing t
he dishes mindfully. Washing the dishes has become a sort of archetypal mindfuln
ess exercise for Westerners, like pounding rice has for Japanese Zen monks. But
there is an important point here, which is that activities we tend to think of i
n rather negative terms provide ideal conditions for the development of positive
mental states.\par\pard\plain\hyphpar} {

This brings us back to the idea of a self-perpetuating cycle of mental states, w

hich can be either positive or negative. That is the nature of {\i
\u8216?}conditionality\u8217?, the truth at the very core of Buddhist thought. I
t is a simple idea with profound implications, and in terms of our mental states
and actions it works as follows. What we feel, our state of mind, provides the
conditions that give rise to what we do, and how we do it \u8211? what we think,
what we say, and what we do physically. At the same time, what we do and how we
do it acts on our state of mind by providing the conditions giving rise to what
we feel and how we think. So this is how we live, and it is the cultivation of
awareness that allows us to break into this cycle and change a negative cycle in
to a positive one. In Buddhism this is the main purpose of developing mindfulnes
s.\par\pard\plain\hyphpar} {\page } {
One way to get a feeling for the quality of mindfulness is to sit down in your f
avourite spot, put on a piece of music that you really enjoy, and give yourself
over to it. (I don\u8217?t know if this will work if you are a heavy metal fan,
but I hope you begin to get the idea.) Mindfulness is the quality of mind we exp
erience when we are absorbed in something, particularly something beautiful, and
it is also closely associated with the creative dimension of the mind.\par\pard
\plain\hyphpar} {
Sadly, many of us experience such a clear and expansive state of mind only very
rarely. I have met people who feel they have to go back to their childhood in or
der to get a sense of what is meant by mindfulness. So much of our lives is take
n up with things we do not really enjoy, things we feel we have to do \u8211? or
should do. Even in our leisure time we can find ourselves in a bar or club, sup
posedly having a good time, and wondering what is the matter with us and why we
are there. We can find ourselves desperate to enjoy our free time without knowin
g quite how to do it. The cultivation of mindfulness is the basis for a happier
life; a life that carries a sense of meaning and richness. Without this quality
the best we ever experience is a kind of forced happiness, a kind of {\i
\u8216?}smile \u8211? you\u8217?re supposed to be having fun\u8217? approach to
life.\par\pard\plain\hyphpar} {
I have stressed that mindfulness is a natural quality of the human mind. But it
still needs to be actively cultivated, because so much in our lives pulls us awa
y from it. It seems to me that television is a symbol of modern life: the averag
e American television is on for seven hours a day. We live in a culture of relen
tless downloading of information in which we have little or no real interest. Ev
en if we think we are capable of keeping it out, we have to expend a lot of ener
gy to do so, and still it seeps in under our defences. For most of us it is vita
l that we give ourselves time out from all this, that we consciously cultivate t
he opposite quality of mind.\par\pard\plain\hyphpar} {
However, we can find that if we are stressed or worried, we will not be able to
experience this state even under apparently ideal conditions. A friend of mine r
ecently returned from a trip to the desert. It was a wet spring and the desert w
as in bloom. Anyone who has seen this will know it is a breathtaking sight. She
knew it was a breathtaking sight, but felt quite numb to the beauty. She returne
d with the realization that she had to do something about her life because she w
as losing her ability to appreciate her surroundings.\par\pard\plain\hyphpar} {
Mindfulness is this ability. It is not a cool, hard attentiveness to things, but
a warm appreciation. If you look at some of the paintings of the Pre-Raphaelite
school of the nineteenth century, you see this great attention to detail, toget
her with a vibrant subject-matter, pulsing with colour and energy. If we can ima
gine the state of mind capable of such attention to \u8211? and appreciation of
\u8211? its subject, then that is what we are after.\par\pard\plain\hyphpar} {
Unless we are lucky enough to spend most of our time doing what we really care a
bout, it is likely that this quality of mindfulness has become a little dulled.
It needs to be exercised and nourished. And the best way to do this is to practi
se becoming aware of our breath.\par\pard\plain\hyphpar} {
This might at first seem a long way from the blooming of the desert and the wond
ers of art. The breath probably doesn\u8217?t seem immediately interesting or be
autiful. But there are many reasons why one\u8217?s own breathing is a great pla

ce to start the process of reawakening this wonderful quality of mindfulness. It

is true that mindfulness responds to what is out there in the world through the
mediation of the senses; but its source is not to be discovered through the sen
ses. Mindfulness allows us to appreciate, to enjoy, to take a real interest in t
hings. However, although it is nourished by these enjoyable things, it is not pr
oduced by them.\par\pard\plain\hyphpar} {
We have probably heard of the great Zen painters who can render all the delicate
, tensile grace of a blade of grass with a single swift stroke of the brush. The
story is that these painters would spend hours just looking, becoming more and
more aware of their subject, becoming as one with their subject. It was only whe
n they had achieved deep mindfulness of their subject that they would, quickly a
nd effortlessly, execute the painting. Often these brush paintings are extremely
simple \u8211? literally just a mark or two.\par\pard\plain\hyphpar} {
The same quality can be found in good Zen poetry. (There is a lot of bad Zen poe
try around, which imitates the form but misses the inimitable spirit.) Nearly al
ways the subject is simple. There is a feeling of directness. It seems that what
is being conveyed is not so much an image, or an idea, but rather a direct expe
rience of the subject or event. Japan has a tradition of {\i
\u8216?}death poems\u8217?, poems written shortly before death. Here is the deat
h poem of the Haiku poet Kaisho, who died in 1914 at the age of seventy-two.\par
\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
{\i
Evening cherry-blossoms;}\par\pard\plain\hyphpar} {
{\i
I slip the inkstone back into my kimono}\par\pard\plain\hyphpar} {
{\i
This one last time.}\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
Traditionally in Japan great care is taken over the preparation of the ink by th
e poet. Part of the beauty of a poem lies in the brush strokes that form the cha
racters, so the consistency of the ink, made from an inkstone, is very important
. Kaisho knows he will not be writing another poem so he places the inkstone int
o its container and then into the folds of his kimono. The essence of mindfulnes
s lies in this ability to experience directly. As Wallace Stevens, the American
poet, puts it: {\i
\u8216?}Not ideas about the thing but the thing itself.\u8217?\par\pard\plain\hy
phpar} {\s2 \afs28
{\b
The Mindfulness of Breathing\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The breath is part of us and at the same time something to be directly experienc
ed. It is very simple, but at the same time our experience of it can be tremendo
usly fulfilling and rich. It can become a direct experience of life ebbing and f
lowing within us. This awareness of our own selves is the best foundation for a
greater awareness of all that is around us.\par\pard\plain\hyphpar} {
The Mindfulness of Breathing is the bedrock of all meditation practice. Other mo
re exotic practices, such as, say, the visualization of archetypal figures embod
ying spiritual virtues from the Tibetan tradition, are powerful exercises on the
ir own level, but without a firm foundation in basic awareness they are little m
ore than pleasant distractions.\par\pard\plain\hyphpar} {
If we really want to make changes in ourselves, we need first to be aware of whe
re we are starting from \u8211? what we are now. And this awareness is developed
pre-eminently by the practice of mindfulness. All forms of meditation need a st
rong element of mindfulness or we will simply become distracted. Without mindful
ness we might achieve a pleasant enough state of mind, but we cannot really call
it meditation.\par\pard\plain\hyphpar} {
I love the Mindfulness of Breathing. After many years of regular practice it is
still the meditation I most enjoy. It has a simplicity and directness I have not
found in any other practice. All we have to do is be aware of our own breath. N
othing could be simpler. Yet it is a practice to last a lifetime, becoming riche

r and richer over the years, and contributing in a very direct way to the rest o
f our lives.\par\pard\plain\hyphpar} {
Before we actually do the practice I want to talk a little more about the breath
ing. The breath is perhaps the most consistent thing in our lives, starting when
we are born and ending when we die. I think of the breath as a kind of thread r
unning through my life. It seems to me that it is the breath that connects one m
oment to the next. This act of breathing we share with all higher forms of life.
It is, in a sense, life itself, and I sense that my breathing links me to every
thing else that lives. Sometimes when I sit with my breath I feel I am aware of
the whole world breathing; it is as though the earth itself breathes. To me the
breath has a wonderful richness; it is both a symbol of life and life itself.\pa
r\pard\plain\hyphpar} {
The breath also has a property that is very useful if we wish to become more awa
re of ourselves. It can function to connect us with our emotions. The breath mir
rors our emotional states; it is affected by how we are. By just being aware of
the breath we find that we also become more aware of the body and of our emotion
s. This is a very important part of the practice of mindfulness \u8211? awarenes
s of the body and the emotions. We will also find that trying to stay with the b
reath makes us notice with far greater clarity what it is that we spend all our
time thinking about!\par\pard\plain\hyphpar} {
Enough for the moment on the virtues of the breath; let\u8217?s take a look at t
he structure of the practice itself.\par\pard\plain\hyphpar} {
If you were to sit in a good posture and gently bring your attention to your bre
ath, bringing the mind back to the breath when it drifted away \u8211? you would
be practising the Mindfulness of Breathing. It is that simple. But although it
is very simple in theory it can be quite difficult in practice, so it is structu
red in a way that leads us from easier exercises of mindfulness to more challeng
ing ones. It has four distinct stages, which I shall describe briefly before ela
borating with a guided meditation.\par\pard\plain\hyphpar} {
The practice should be preceded by some time spent setting up a good posture and
becoming aware of the body. This can be achieved by doing a short body meditati
on such as that described in the last chapter. To start with, the whole meditati
on, including the preparation, should be kept fairly short, say about fifteen to
twenty minutes. Make the four stages roughly the same length.\par\pard\plain\hy
phpar} {
It is far better to do a short period of meditation that you enjoy than trying t
o meditate for longer and becoming uncomfortable and distracted, so that your me
ditation just seems like hard work. More experienced meditators often find that
forty to fifty minutes is a good length of time, but this is too long for most b
eginners. If you enjoy meditating you will find that you naturally extend your p
eriods of meditation as your body gets used to the posture and you learn to beco
me absorbed more easily.\par\pard\plain\hyphpar} {
Once you have settled down a bit and taken in how you are feeling through being
aware of your body, bring your attention to the breath. It is important to reali
ze that this meditation is not a breathing exercise; we are not trying to breath
e in a {\i
\u8216?}spiritual\u8217? way, or do some kind of yoga exercise. We are just lett
ing our breathing be as natural as possible. If you find that your breath change
s, fine \u8211? it is a living thing \u8211? but don\u8217?t deliberately alter
it; just stay with it.\par\pard\plain\hyphpar} {
{\b
{\i
Stage One}}\par\pard\plain\hyphpar} {
At the end of an out-breath count {\i
\u8216?}one\u8217?; after the next out-breath count {\i
\u8216?}two\u8217?; after the next, {\i
\u8216?}three\u8217?, and so on. Continue counting silently after each out-breat
h until you reach {\i
\u8216?}ten\u8217?. Then start again at {\i
\u8216?}one\u8217? and carry on as before. In both this stage and the next, reme

mber that you are meant to be mindful not of the counting, not the numbers, but
the breath. The counting just helps you to realize when your attention has wande
red, which might be quite often at first.\par\pard\plain\hyphpar} {
{\b
{\i
Stage Two}}\par\pard\plain\hyphpar} {
This is different from the first stage only in that you change \u8211? or make a
s if to change \u8211? the point at which you count. You still count between the
exhalation and the inhalation that follows, but you now count just before the i
n-breath, so you are anticipating the next breath rather than marking the breath
you\u8217?ve already taken. Though you might feel you are counting in more or l
ess the same place, this stage actually feels quite different from the first.\pa
r\pard\plain\hyphpar} {
{\b
{\i
Stage Three}}\par\pard\plain\hyphpar} {
Drop the counting altogether and simply sit with as full an awareness as you can
of the sensation of the whole breathing process.\par\pard\plain\hyphpar} {
{\b
{\i
Stage Four}}\par\pard\plain\hyphpar} {
Focus on the point where you first experience the air as you breathe in. For mos
t people this will be just inside the nostrils (assuming you are breathing in an
d out through your nose, which is best unless there is some reason, like a heavy
cold, that makes this difficult). This is normally quite a subtle sensation but
you should not have too much trouble being aware of it once you have deepened y
our attentiveness with the first three stages. If the third stage is like watchi
ng the ocean breaking on the shore, the fourth is like watching the ocean breaki
ng over a rock.\par\pard\plain\hyphpar} {
This sensation is, of course, coming and going. And it might be even more subtle
going out than going in, because the air is now much the same temperature as th
e body. So the sensation will wax and wane, but try to keep your attention at th
e same spot. Unless you become very concentrated you will still be aware of the
main body of the breath, so I tend to say to students that it is more a matter o
f placing an emphasis, or the weight of your attention, on this spot, rather tha
n trying to keep out the broader awareness of the breath.\par\pard\plain\hyphpar
} {
\~\par\pard\plain\hyphpar} {
So much for the bare bones of the practice. Now here is an example of a guided p
ractice I would use when teaching students. As with the body meditation, read th
e description through a few times and then give it a try, or get a friend to rea
d it to you as you do it. Make sure you will be free from interruptions, and fin
d somewhere quiet. Fifteen to twenty minutes is a good length of time to start w
ith \u8211? keeping the four stages about equal in length.\par\pard\plain\hyphpa
r} {
\~\par\pard\plain\hyphpar} {\s2 \afs28
{\b
The Mindfulness of Breathing: {\i
a led practice}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Set yourself up comfortably in your meditation posture; don\u8217?t rush. Make s
ure you are sitting up straight, your seat is the right height, and your legs ar
e not taking the weight of your upper body. Make sure your hands are supported.
Check that your head feels balanced firmly and easily on your neck.\par\pard\pla
in\hyphpar} {
\~\par\pard\plain\hyphpar} {
Take a couple of slightly deeper breaths, and allow your body to relax. Feel you
r shoulders ease, your face soften. Feel a sense of letting go of the day, and j
ust coming into the here and now.\par\pard\plain\hyphpar} {
Experience the contact of your body with the floor. Imagine giving the whole of
your weight to the ground, just letting the ground support you. Try to have a se

nse of the weight of your torso falling directly down through the pelvis into th
e earth.\par\pard\plain\hyphpar} {
Imagine that the more completely you give up the gross weight of your body, the
lighter the body feels and the more easily energy can move in the body. So there
is a feeling of the weight of your body being held by the earth, and at the sam
e time you can feel the subtle energy in your body rising upwards. There is this
opposite yet complementary movement of weight and energy in your body.\par\pard
\plain\hyphpar} {
So let your body settle into its posture, allowing your shoulders to relax, chec
king your belly and buttocks for any holding of energy ... relaxing your face. H
ave a sense of your body becoming quiet, becoming still ... of the space that yo
ur body takes up ... and of the space around your body.\par\pard\plain\hyphpar}
{
Now without any special effort, start to take notice of the breath. We don\u8217
?t need to grab at it \u8211? it isn\u8217?t going anywhere. It is always just t
here, waiting for us patiently to notice it. So we begin to notice it.\par\pard\
plain\hyphpar} {
Follow it down into your body, into the space inside your body. Notice how your
body responds to the breath, the movement low down in your belly, the gentle exp
ansion and contraction of your chest at the sides and back.\par\pard\plain\hyphp
ar} {
So as you sit with this breath coming and going be aware of how you feel. Let th
e breath bring you in a simple and direct way to yourself, your feelings, at thi
s moment. What is the tone of your being \u8211? light or dark, happy, sad, dull
, excited? Just have a general sense of yourself, your basic emotional state. Ac
knowledge your feelings.\par\pard\plain\hyphpar} {
Come back to the breath, coming and going. There is plenty of room for your feel
ings in the breath; allow them, like the breath, just to come and go.\par\pard\p
lain\hyphpar} {
Now begin to count the breaths, counting at the end of each out-breath, just mar
king the breath. Count to yourself, make the counting just strong enough to stay
with the breath. If you lose count, start again at \u8216?one\u8217?. It doesn\
u8217?t matter. The breath is still there, waiting for your attention. Just sit
with the breath in this way for a few minutes.\par\pard\plain\hyphpar} {
Now we are going to make a small change. The breath is just the same, coming and
going, but now we count at the beginning of the breath, just before we draw the
breath in. So we are anticipating the breath by an instant. Count \u8216?one\u8
217? \u8211? breathe in, breathe out; count \u8216?two\u8217? \u8211? breathe in
, breathe out.... Let the breathing be easy, just follow it.\par\pard\plain\hyph
par} {
Keep your body relaxed, your face soft.... Not straining to stay with the breath
; just coming back to it whenever you feel your mind moving away ... just using
the counting to help you keep an eye on your mind. If you lose count, start agai
n at \u8216?one\u8217?. Never mind how it happened, just start again. So you are
counting in sets of ten, just staying with the breath for a few minutes.\par\pa
rd\plain\hyphpar} {
Now let the counting fade into the breath; let it go. Here you are, just with th
e breath; there is nothing else in the whole world that you need to do just now.
Just follow the breath. It does not matter if you lose it \u8211? it is always
there, waiting for you to come back to it.\par\pard\plain\hyphpar} {
Just like watching the great ocean upon the shore, coming and going, feel the br
eath wash over you, and then withdraw. Feel the whole of the breath, each breath
becoming the next. The great tide of your breath inside you \u8211? feel it in
the body, filling the body, bringing life and energy into the body. Just you and
the breath, just the breath, coming and going.... Stay with the breath for a fe
w minutes.\par\pard\plain\hyphpar} {
Now, while experiencing the whole of the breath, begin to notice the first sensa
tion you experience as you draw in the breath \u8211? where the breath first \u8
216?breaks\u8217? against your body. You\u8217?re looking for a subtle sensation
in your nostrils or at the back of your throat \u8211? wherever you first feel

the breath as it enters your body.\par\pard\plain\hyphpar} {

Keeping your face relaxed, begin to gather your attention around this point, not
icing more and more this detail of your breath. It is a constantly changing sens
ation, so it cannot be pinned down. If you try to take hold of it you will lose
it. Attend to it, appreciate it, let it go. Don\u8217?t force your attention but
look for a sense of enjoying the sensation as it comes and goes with the breath
. Spend a few minutes enjoying this sensation.\par\pard\plain\hyphpar} {
Now come back to the whole of the breath. Be aware of your body, be aware of the
ground beneath you. Slowly become aware of the room around you and any sounds i
nside or outside the room. Have a sense of the outside world, and in your own ti
me allow your eyes to open and your body to move.\par\pard\plain\hyphpar} {\s2 \
afs28
{\b
A New World\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The regular practice of the Mindfulness of Breathing introduces into our lives a
n increased sense of spaciousness. We will find that our mind feels less busy. T
he less busy our mind is, the closer we are to the truth; the more active our mi
nd is with chatter, worry, or fantasy, the less aware we are of what is actually
going on, both inside us and around us in the world.\par\pard\plain\hyphpar} {
On a meditation retreat people often have the experience of walking out of the m
editation room into what seems like a whole new world. Suddenly, everything seem
s so alive and vibrant. Because the habitual chatter of the mind has stopped, or
at least greatly lessened, you are a lot more aware of the beauty of the world
around you. In a sense, the world is the same as before \u8211? it reflects your
mental states back to you as it always does. But if you change your own mind, t
hen the world changes also.\par\pard\plain\hyphpar} {
So mindfulness can bring a new dimension to all we do. One of the most blissful
experiences of my life took place on a retreat during which we were practising a
lot of mindfulness. I had come out of the meditation room and collected my slee
ping-bag which had split open. I sat in the sun, on some stone steps that went u
p the outside of the old stone barn that was our meditation room, and sewed up m
y sleeping bag. I can\u8217?t sew very well, but I sat there sewing up this bag
as carefully as I could, and I was in bliss. Normally, I would have been annoyed
that my sleeping bag was falling apart; I would have been frustrated at what a
bad seamster I was. But no. I just sat there in the sunshine, in the beautiful W
elsh countryside, taking care to sew as well as I could, and it was one of the h
ighlights of my life.\par\pard\plain\hyphpar} {
Mindfulness opens up a new world. Even in the city it reveals the beauty all aro
und us. Instead of seeing the same old drab facts, we appreciate the precious an
d unique reality to be found everywhere. We look with new eyes, we feel, touch,
taste \u8211? even smell \u8211? afresh. The world is renewed to us; we stop tak
ing for granted that we {\i
\u8216?}know\u8217? what things are like, what other people are like, and see th
em the way they really are, as unknowable and therefore real. We begin to hear w
hat people are really saying to us, instead of hearing what we expect or what we
want to hear. We notice the quiddity of things.\par\pard\plain\hyphpar} {
There is a poem I like very much, {\i
\u8216?}Still Life\u8217? by Reed Whittemore, that seems to me to capture this n
ear magical quality of mind...\par\pard\plain\hyphpar} {
{\i
I must explain why it is that at night, in my own house,}\par\pard\plain\hyphpar
} {
{\i
Even when no one\u8217?s asleep, I feel I must whisper.}\par\pard\plain\hyphpar}
{
{\i
Thoreau and Wordsworth would call it an act of devotion,}\par\pard\plain\hyphpar
} {
{\i
I think; others would call it fright; it is probably}\par\pard\plain\hyphpar} {

{\i
Something of both. In my living-room there are matters I\u8217?d rather not medd
le with}\par\pard\plain\hyphpar} {
{\i
Late at night.}\par\pard\plain\hyphpar} {
{\i
I prefer to sit very still on the couch, watching}\par\pard\plain\hyphpar} {
{\i
All the inanimate things of my daytime life \u8211?}\par\pard\plain\hyphpar} {
{\i
The furniture and the curtains, the pictures and books \u8211?}\par\pard\plain\h
yphpar} {
{\i
Come alive,}\par\pard\plain\hyphpar} {
{\i
Not as in some childish fantasy, the chairs dancing}\par\pard\plain\hyphpar} {
{\i
And Disney prancing back stage, but with dignity,}\par\pard\plain\hyphpar} {
{\i
The big old rocker presiding over a silent}\par\pard\plain\hyphpar} {
{\i
And solemn assembly of all my craftsmen,}\par\pard\plain\hyphpar} {
{\i
From Picasso and other dignities gracing my walls}\par\pard\plain\hyphpar} {
{\i
To the local carpenter benched at my slippered feet.}\par\pard\plain\hyphpar} {
{\i
I find these proceedings}\par\pard\plain\hyphpar} {
{\i
Remarkable for their clarity and intelligence, and I wish I might somehow,}\par\
pard\plain\hyphpar} {
{\i
Bring into daylight the eloquence, say, of a doorknob.}\par\pard\plain\hyphpar}
{
{\i
But always the gathering breaks up; everyone there,}\par\pard\plain\hyphpar} {
{\i
Shrinks from the tossing turbulence,}\par\pard\plain\hyphpar} {
{\i
Of living,}\par\pard\plain\hyphpar} {
{\i
A cough, a creaking stair.}\par\pard\plain\hyphpar} {
Of course the world is not all beauty and kindness. It is also full of {\i
\u8216?}tossing turbulence\u8217?, and we have to struggle to see the world with
{\i
\u8216?}clarity and intelligence\u8217?. When we become more aware we also becom
e more aware of the suffering around us. Here I do not mean just the awful thing
s that happen in {\i
\u8216?}other\u8217? countries, but also the day-to-day unhappiness of so many p
eople.\par\pard\plain\hyphpar} {
I have often sat on the London Underground returning from a meditation class, ju
st looking around at the people. Most of them seem to me quite down-trodden, squ
ashed by life. Few seem able to make any sort of human contact, simply to look o
ne another in the eyes. A close friend told me about a time when he was returnin
g from his first retreat on a bus. He became convinced that some terrible disast
er had happened while he was away because the people on the bus appeared to be i
n a state of shock. It was some time before he realized that nothing had happene
d; it was just a normal bus-load of passengers.\par\pard\plain\hyphpar} {
Meditation opens us a bit more to this level of everyday suffering. Where before
we chose not to see the distress in the faces of others, now we see it. Therefo

re it is important that along with the cultivation of mindfulness we also cultiv

ate a positive emotional outlook, robust enough to take in the real suffering in
the world without being overwhelmed by it. It is important that we should be ab
le to respond realistically and creatively to our surroundings. The Metta Bhavan
a helps us do just that.\par\pard\plain\hyphpar} {\page } {\s1 \afs32
{\b
{\qc
3
{\line }
Loving Kindness\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\plain\h
yphpar} {\s2 \afs28
{\b
The Metta Bhavana\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The {\i
metta bhavana} is sometimes called the development of universal loving-kindness.
It is one of a set of four meditations known as the {\i
brahma-viharas}, which means something like {\i
\u8216?}abodes of the gods\u8217?. So we could say that the practice of this med
itation and its three companion meditations (of which I shall say a little more
later) are designed to put us in the same frame of mind as the gods.\par\pard\pl
ain\hyphpar} {
I should mention that the Buddhist idea of gods is rather different from the one
we are probably used to. To start with, there are quite a lot of them. Furtherm
ore, being a god is not a permanent condition. A human being, according to tradi
tional Buddhist teaching, can become a god by being reborn in a god-realm; this
happens if they have been particularly good! But they will not remain a god for
ever; at some point they will be reborn in a different realm, of which there are
many.\par\pard\plain\hyphpar} {
The point about the {\i
brahma-vihara} meditations is that they help us to experience positive and enjoy
able mental states that are equivalent to the mental states of the gods. The Met
ta Bhavana is the foundation of this set of meditations. The others, which are c
oncerned with the development of compassion, sympathetic joy, and equanimity, ar
e, in a sense, aspects of this basic practice. So the Metta Bhavana is really th
e most important of the four, and the place where we need to start.\par\pard\pla
in\hyphpar} {
The Metta Bhavana may seem at first sight very different from the Mindfulness of
Breathing, but the two complement each other very well. Even if we prefer one o
f the meditations to the other, which most people do, we will find that practisi
ng the one enriches our experience of the other. In the end, they are both about
developing awareness. Let\u8217?s see if we can get a handle on what is meant b
y the word {\i
metta}, and then we will look at the structure of the practice itself.\par\pard\
plain\hyphpar} {
The Pali word {\i
metta }is often translated {\i
\u8216?}universal loving-kindness\u8217?. Sometimes it is rendered simply as {\i
\u8216?}friendliness\u8217? or, less often, {\i
\u8216?}love\u8217?. I rather like the least common rendering \u8211? {\i
\u8216?}love\u8217?. It has drawbacks in that it usually refers to romantic or s
exual feelings, which few of us in our culture need consciously to cultivate. Bu
t despite these connotations, for me it has a certain directness and strength th
at makes it seem appropriate.\par\pard\plain\hyphpar} {
{\i
Bhavana }is another Pali word, and it means {\i
\u8216?}cultivation\u8217? or {\i
\u8216?}development\u8217?. So this meditation is about the cultivation of metta
. The idea that we can cultivate some emotions rather than others goes rather ag
ainst the grain in Western society. I get the impression that most of us think t
hat whilst we may learn to control the expression of our feelings through discip

line or strength of character, we are more or less stuck with the basic way we r
espond to things emotionally. Buddhism does not take this view. The Buddhist vie
w is that whilst our basic emotional attitudes are quite deep-seated, it is with
in the reach of all of us to change, if we know how. We just have to make a cons
istent effort.\par\pard\plain\hyphpar} {
So this meditation is concerned with the cultivation of positive emotion. More t
han that, it is about establishing in ourselves a basically positive attitude to
wards ourselves and others. Whilst we are often aware that our moods change from
day to day, or even from hour to hour, we can also probably sense a kind of bac
kground emotionality. We all have our ups and downs, but it is clear that differ
ent people deal with these inevitable fluctuations in very different ways.\par\p
ard\plain\hyphpar} {
The Metta Bhavana is concerned with giving us a positive emotional foundation or
background to our lives. To begin with, our practice of this meditation is in g
reat part a kind of investigation of our emotional life. It is an application of
increased awareness, or mindfulness, a sense of clarity, to our emotions. It is
not a matter of controlling them. It is a slow process of getting to know ourse
lves; learning to acknowledge who we really are; then encouraging the more expan
sive and warmer aspects of ourselves.\par\pard\plain\hyphpar} {
I remember very well the first time I heard this meditation taught. I was on my
first meditation retreat. At the time I worked as a psychiatric social worker an
d I tended to see the world in psychological terms. That is, I adhered to the vi
ew that we are only able to alter our basic emotional patterns through long and
exhaustive therapeutic intervention, and that even then it is more a matter of l
earning to adjust to those basic emotional patterns than fundamentally transform
ing them.\par\pard\plain\hyphpar} {
When the teacher had introduced the meditation, which he did in a simple straigh
tforward way, I thought {\i
\u8216?}No, this can\u8217?t work!\u8217? But I was also filled with a sense of
excitement: {\i
\u8216?}Suppose it does work! Can Buddhists have been wrong for 2,500 years?\u82
17? Well, many years later I can say that no, they were not wrong, although it m
ust be said that the effects of the practice are not necessarily instantaneous.
Nor do I find it an easy practice \u8211? whereas I took to the Mindfulness of B
reathing like a duck to water. However, I do feel it is a wonderful meditation a
nd, perhaps because I have had to work rather harder at it, I have gained great
benefit from it. And I am still filled with a sense of excitement whenever I tea
ch this meditation.\par\pard\plain\hyphpar} {
This is as good a time as any to underline the fact that meditation is neither a
cure-all nor a quick fix. We have spent all our lives \u8211? many life-times a
ccording to the traditional Buddhist view \u8211? acquiring our mental and emoti
onal habits. If we are going to change them significantly it is going to take ti
me and practice. Buddhism is realistic in this way \u8211? neither pessimistic n
or optimistic, but realistic. And this is one reason I feel it can be trusted. C
hange is indeed possible, but it requires time and effort.\par\pard\plain\hyphpa
r} {
We are all unique. Who we are is a complex combination of many factors \u8211? o
ur biology, our race, our family, the social context of our lives, and so forth.
From the point of view of meditation, it does not matter much what weight we gi
ve these various factors; they have all played some part in what we have become.
The point is that we are a product of conditioning.\par\pard\plain\hyphpar} {
This conditioning has been going on not just for this life-time. Whether or not
we accept the Buddhist idea of rebirth or re-becoming, it is still true that as
human beings we are the product of the whole evolutionary process. And whether o
r not we accept the full implications of the central Buddhist truth of condition
ality, most people would probably accept its general thesis, which is that all p
henomena arise in dependence on conditions; everything is the result of a comple
x set of conditioning factors.\par\pard\plain\hyphpar} {
We too are the product of conditions \u8211? laid down by our circumstances and
the habits of mind we have developed over the years. And we can now go on to cha

nge the conditions we set up, if we choose. We are, to the degree that we are aw
are, responsible for ourselves. It is this gift (and curse) of self-reflective c
onsciousness that defines us as human, and that gives us choice. As long as we r
emain only dimly self-aware we can avoid having to confront those choices. If on
the other hand we want to be more aware, more alive, we have to make those choi
ces; we have to start the long process that leads to liberation.\par\pard\plain\
hyphpar} {
While in this vein I might as well risk putting you off the whole idea of medita
tion. If you take up meditation at all seriously, you are introducing into your
life a powerful force for change. Some parts of us do not want to change. Change
can be frightening, and we can never say with any certainty where it will end.
We are therefore, in a sense, inviting conflict. Furthermore, change is not just
some kind of head-trip; it has real consequences in the real world, in our worl
d.\par\pard\plain\hyphpar} {
We will not be just the same kind of person, but a bit more positive, a bit more
aware. Over time we may become quite different, and this will have repercussion
s. This is a kind of health warning I try to remember to give to people learning
meditation. Meditation is an adventure, and the very nature of adventure is unc
ertainty. After having meditated for a few years people often find that their li
ves have turned upside-down. I have not, I should say, met anyone who has regret
ted it \u8211? but be warned. Well, I feel I have done my duty as a responsible
meditation teacher now, so let\u8217?s get back to the Metta Bhavana.\par\pard\p
lain\hyphpar} {
In the last chapter we saw that mindfulness is not an emotionally neutral state.
It is in itself a clear, bright, and positive mental state. But at the same tim
e we need to address our emotions more directly.\par\pard\plain\hyphpar} {
Later, we will be looking at the idea of {\i
\u8216?}insight\u8217? (in the sense of insight into the nature of reality) in s
ome detail. But it is worth mentioning here that this insight \u8211? which is t
he goal of Buddhist practice \u8211? is not a dry affair. It is an affair of the
heart at least as much as the intellect. What would happen if we suddenly saw e
verything as it really was? It is rather probable that we would be overwhelmed b
y the experience.\par\pard\plain\hyphpar} {
The problem that confronts us is that we are deluded. And this delusion is not s
o much intellectual as emotional. It is our emotional need to try to fix ourselv
es and the world around us. We know in our heads that everything about us, and i
n us, is in a constant state of flux. But in our hearts we continue to cling des
perately to the things we love \u8211? or even to the things we hate. We want th
ings to stop changing, we want permanence in our lives. The fact that no such pe
rmanence exists anywhere threatens the very core of our sense of ourselves.\par\
pard\plain\hyphpar} {
So there is little point in being more aware of all this reality if we lack the
positive emotional basis from which we can respond to it in a creative and joyfu
l way. In order to take on the fact of impermanence, and therefore rid ourselves
of the suffering which comes from clinging to a false view of reality, we have
first to cultivate a strong sense of loving-kindness or metta \u8211? towards bo
th ourselves and others.\par\pard\plain\hyphpar} {
It is this positive emotional base coupled with the clarity of awareness that pr
epares us for the arising of insight or wisdom. Insight is a deep penetration in
to reality supported by loving-kindness and mindfulness. This wisdom is not to b
e found somewhere out there; it cannot be learned. It is a direct experience of
ourselves and of our true nature.\par\pard\plain\hyphpar} {
{\i
\~}\par\pard\plain\hyphpar} {
{\i
If you speak delusions, everything becomes a delusion;,}\par\pard\plain\hyphpar}
{
{\i
If you speak the truth, everything becomes the truth.,}\par\pard\plain\hyphpar}
{

{\i
Outside the truth there is no delusion,,}\par\pard\plain\hyphpar} {
{\i
But outside delusion there is no special truth.,}\par\pard\plain\hyphpar} {
{\i
Followers of the Buddha\u8217?s way!,}\par\pard\plain\hyphpar} {
{\i
Why do you so earnestly seek the truth in distant places?,}\par\pard\plain\hyphp
ar} {
{\i
Look for delusion and truth in the bottom of your own hearts.}\par\pard\plain\hy
phpar} {
So according to Buddhism there is no special truth to be found outside of onesel
f, outside of one\u8217?s own nature. The finding of this truth does not depend
on intelligence or exceptional talent of some kind. It is simply a matter of bei
ng aware of oneself in a deeper and deeper way. This is all that we need to do.
But to be fully aware of anything we must have a real interest in it, we have to
want to understand. You could even say we must have a passion to understand. Ou
r emotions have to be involved, we have to have a sense of care, concern, and sy
mpathy.\par\pard\plain\hyphpar} {
The basis of metta is this sort of concern towards ourselves. We have to want to
be happy! Our happiness has to be based upon love towards ourselves, for if it
is dependent upon the love coming to us from others it will sooner or later brea
k down. We have to learn to like ourselves for what we are, not in comparison wi
th others. When we have positive feelings towards ourselves it becomes much easi
er then to like others; we are not threatened by them, we wish them to be happy
as well.\par\pard\plain\hyphpar} {
To have sympathy towards ourselves means to be honest \u8211? to seek the truth
\u8211? within a context of understanding and love. We have to be able to recogn
ize our faults and to acknowledge that we make mistakes. We don\u8217?t just shr
ug them off and get on with making more; we try to see them clearly and at the s
ame time keep a perspective, recognizing that we are much more than our faults a
nd mistakes, that we also have the capacity to love, to be creative, to give and
to change. If we develop metta towards ourselves we will be able to see our fai
lings within a broader context and they will not overwhelm us. The same will be
true of our attitude towards others.\par\pard\plain\hyphpar} {
The Metta Bhavana is a very simple practice. There is nothing difficult about it
. It becomes difficult only when we are looking for something that is not there.
If we are trying to work with delusion it will be painful. If we want to feel g
reat compassion when in fact we are fed up and depressed, we are creating a gap
which will be filled with frustration and pain.\par\pard\plain\hyphpar} {
If, on the other hand, we start from where we are, from feeling fed up, we will
feel good that the meditation has helped us to shift those feelings, even if onl
y a little bit. We will experience a sense of change, a sense that we can work w
ith our feelings. In fact, when we start from a position of honesty, we open up
the way for real change to take place, and sometimes we will find that this chan
ge can be quite dramatic.\par\pard\plain\hyphpar} {
The practice is divided into five stages. In each stage we try to direct a feeli
ng of metta towards a different person (or persons, in the case of the last stag
e).\par\pard\plain\hyphpar} {
{\b
{\i
Stage One}}\par\pard\plain\hyphpar} {
As we have seen, the ability to feel metta towards others is based on, or is dep
endent on, the ability to feel metta towards ourselves. This is therefore where
the practice begins. In this stage we try to cultivate a sense of metta towards
ourselves. Sometimes this can feel quite awkward \u8211? if we have been brought
up to feel that caring for ourselves is selfish.\par\pard\plain\hyphpar} {
In fact, if you think of someone you know who is selfish, it is, I think, unlike
ly that they will strike you as having a deeply loving attitude towards themselv

es. Selfishness has its roots in a feeling of impoverishment. We feel that every
one else has it better than us; that it\u8217?s a dog-eat-dog kind of world and
we are going to get ours.\par\pard\plain\hyphpar} {
Generous people normally seem quite content; they like themselves; they have an
inner richness and do not feel depleted by giving to others. Here I am not so mu
ch talking about material generosity, which is to some degree dependent on mater
ial wealth, and can even be a substitute for real generosity. I am talking about
people who make us feel they have time for us, who will go out of their way to
be helpful. Generosity is a very important part of the Buddhist path, because it
is the outward expression of metta. In this sense it is a kind of barometer of
mental health. So to cultivate metta towards oneself is the first step towards b
eing less selfish.\par\pard\plain\hyphpar} {
In this practice it is important not to think in terms of imposing metta. It isn
\u8217?t a matter of just overlaying our old emotional patterns with a surface f
ilm of loving-kindness. The meditation is working towards making deep changes in
those patterns, not covering them up. So it has to be done on the basis of how
we really feel, not how we would like to feel or how we think we should feel.\pa
r\pard\plain\hyphpar} {
We have already discussed this a little in relation to the body, but it is well
worth repeating: we need to be as much in touch with ourselves as we can before
we begin the practice. Again, a short body-awareness exercise will help us. Howe
ver, this does not mean raking around looking for trouble. Let sleeping dogs lie
, as the old saying goes; they will awaken when they are ready and we can take t
hem out for a walk then.\par\pard\plain\hyphpar} {
So we want to try for an honest, direct experience of how we are at the time we
undertake the practice. We want to leave aside ideas about who we are, and conce
ntrate on what we actually experience. Once we feel we\u8217?re aware of our gen
eral state of mind we can begin to think in terms of encouraging metta towards o
urselves.\par\pard\plain\hyphpar} {
We need to contact a sense of wishing ourselves well, even if we are aware that
other feelings are also present. So we begin to work with whatever positive feel
ings we already have. We are not sitting here like a hanging judge. We have a co
ncern for ourselves as towards a loved friend. We are being open-hearted towards
ourselves, and tender. It is with this attitude that we work with what we find
in our experience. We begin to nurture what is positive, to give energy to it. W
e do this by showing an interest in it. No feeling is too small for our interest
.\par\pard\plain\hyphpar} {
It is as if your child has brought home a painting from school. You do not tell
her it is not a very good painting. You can see she is very pleased with it, she
has put her heart into it. So you too can see that it is a wonderful painting:
it is wonderful because it is a positive expression from her heart.\par\pard\pla
in\hyphpar} {
Any positive feeling we have is wonderful in the same way. It is worth our atten
tion. So we allow ourselves to enjoy it. Anything we can appreciate in our exper
ience of ourselves we should be aware of and encourage in this stage.\par\pard\p
lain\hyphpar} {
A much-used way of doing this is simply to say a few encouraging words towards o
neself: {\i
\u8216?}May I be well, may I be happy, may I be free from suffering, may I make
progress.\u8217? The point of this is, of course, not just to say the words but
to encourage a feeling or emotion of kindness or warmth towards oneself. This ap
proach works well for some people, but there are many other methods we can use,
which I will discuss later on.\par\pard\plain\hyphpar} {
{\b
{\i
Stage Two}}\par\pard\plain\hyphpar} {
Now we bring to mind a good friend, someone whose company we enjoy. It is said t
hat it is best to choose someone who is about your own age, who is still living,
and of the same sex. To be on the safe side I usually suggest you choose someon
e of your own sex towards whom you do not have any sexual feelings. These condit

ions help to keep this stage of the practice as clear-cut as possible, and most
of us will more easily and naturally feel an affinity with friends of our own se
x.\par\pard\plain\hyphpar} {
So we bring to mind this person. Don\u8217?t spend too long trying to think of e
xactly the right person \u8211? it\u8217?s not as critical as all that. I normal
ly just say to myself {\i
\u8216?}a good friend\u8217?, see who pops up, and go with them \u8211? unless i
t\u8217?s clear they don\u8217?t fit in to this section.\par\pard\plain\hyphpar}
{
Try to hold this person in mind. Some people find visualization easy, so this is
a good method to employ to help keep the person in mind. If on the other hand v
isualization is a bit of a mystery to you, as it is to me, there are plenty of o
ther things you can do to evoke this friend. I find I am good at calling to mind
people\u8217?s voices, and I often listen for, rather than look for, my friend.
\par\pard\plain\hyphpar} {
You are trying to hold this friend in your awareness, so if you drift off, this
is the point of reference to come back to. Once you feel you have established so
me degree of contact with your friend, you can wish him or her well. Again you m
ight use words, or you might just feel warmth or love flowing towards them. Of c
ourse, you can make a conscious effort to stimulate such feelings, but you can\u
8217?t force them, so don\u8217?t try to do that. Just be open to what is actual
ly happening. These feelings might be strong or faint; you might feel nothing at
all, or even quite inappropriate feelings. The important thing is just be aware
of what is happening.\par\pard\plain\hyphpar} {
If you feel you are completely losing your way, take a deep breath and come back
to yourself, then start again. Often this stage will be fairly easy; you have c
hosen someone you care about, so just bearing them in mind should be enough to s
et going a flow of warmth towards them.\par\pard\plain\hyphpar} {
This is a very important stage of the meditation, as it begins to encourage us t
o spend time with positive feelings, and allow them time and space to grow. How
often do we give ourselves this chance to enjoy our feelings of friendliness, to
relish our appreciation of someone else? We tend, for some reason, to indulge n
egative feelings a lot more often. If you think of someone who has recently upse
t you, you will find, most probably, that you spend a great deal of mental energ
y on this person \u8211? a lot more than you do on feelings of friendliness.\par
\pard\plain\hyphpar} {
Having said that, metta is rather more than just wallowing in the special friend
ships we may have. Metta is not a {\i
\u8216?}sticky\u8217? thing, so the work in this stage involves letting go of th
e friend, allowing them to be happy for their own sake, not for ours. We have to
try to let go of our own expectations of them, our own need for them. This is n
ot necessarily all that easy, so we need to be patient with ourselves.\par\pard\
plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
{\b
{\i
Stage Three}}\par\pard\plain\hyphpar} {
In this stage we bring to mind a different person, this time someone that we cou
ld call a {\i
\u8216?}neutral\u8217? person, someone we have no strong feelings towards, one w
ay or the other. It might be someone we work with but have never really got to k
now, or it might be someone we often see in our locality; it doesn\u8217?t matte
r too much. What we are trying to encourage here is an expansion of our normal e
motional range, a broadening of our emotional awareness to include those who do
not have a direct impact on our lives.\par\pard\plain\hyphpar} {
We are trying to experience the same well-wishing towards this person as we do t
owards our friend. So we are encouraging the beginnings of a basic reorientation
of our whole emotional life; a movement away from an emotionality based in a se
lf-referential attitude towards an attitude that is far more expansive and open.
I am sure that at some point in our lives we have all experienced metta from a

stranger \u8211? an act of friendliness free from any selfish motivation. It mig
ht be as simple as a smile, or help when we need it.\par\pard\plain\hyphpar} {
A word I often use when describing this stage is solidarity. We are encouraging
a feeling of solidarity towards others, not because they have a direct effect on
our lives, but simply because they too are alive. We know, if we use a little i
magination, that these neutral persons share with us the same range of emotions;
they have their hopes and fears, their joys and pains, just as we do, and it is
on the basis of this recognition of our shared humanity that we find the desire
to wish them well. I hardly need to point out what a different world we would f
ind ourselves in if we all took the time and trouble (perhaps I should say time
and pleasure) to cultivate such feelings towards each other.\par\pard\plain\hyph
par} {
{\b
{\i
Stage Four}}\par\pard\plain\hyphpar} {
We now make a move into enemy territory, that is to say, we bring to mind a pers
on who would normally provoke in us rather unfriendly feelings. We bring to mind
an enemy, or at least someone we find difficult or irritating. This is a very i
nteresting stage of the meditation to teach, as it tends to provoke strong react
ions from people. These range from denying there is anyone they dislike, to hone
stly stating that they do not want to wish such a person well, as this would see
m hypocritical.\par\pard\plain\hyphpar} {
To those who say they don\u8217?t have anyone they dislike in their life I somet
imes suggest they bring to mind a member of their family. This normally gets a l
augh of recognition. The problem here is that we tend to think that if we are a
{\i
\u8216?}nice\u8217? person we shouldn\u8217?t have such feelings. But it isn\u82
17?t a matter of what we should or shouldn\u8217?t have; it is just a fact that
these feelings are part of our lot as human beings. It is very unlikely that we
don\u8217?t entertain any negative feelings at all towards anyone. It is much mo
re likely that we do not acknowledge these feelings in ourselves because we thin
k they are bad.\par\pard\plain\hyphpar} {
This is important, because it takes a lot of emotional energy to hold down these
more negative feelings, and while our energy is being employed to do that it is
not available to us for more useful things. It is relatively easy to transform
energy, but that energy must first be available.\par\pard\plain\hyphpar} {
I have worked with many deeply depressed people, and very often one of the first
signs that the depression is beginning to lift is an upsurge of anger. This is
an extreme example, but the principle holds true in more subtle forms. It is as
if these feelings are the crudest expression of our emotional energy. The crude
ore has to be extracted before the process of refining it can begin. So don\u821
7?t worry about having these negative feelings \u8211? they are the raw material
for metta. Nor is there any need to worry if it takes us a little while to free
up some of this energy. Once again, don\u8217?t force it. Trust in the practice
.\par\pard\plain\hyphpar} {
As for the other extreme, people who frankly admit to strong feelings of hatred
or dislike, but do not see why it is in their own interest to work with these fe
elings \u8211? I like to tell them the analogy for hatred in traditional Buddhis
m. Hatred is likened to picking up a burning log or coal to throw at your enemy;
quite possibly you will miss, but you can be sure that you will burn yourself.
Hatred is not something we can direct at others without it having a seriously un
pleasant effect on ourselves. So even if at first one cannot honestly find an al
truistic motive for working with these types of emotions, there is a good enough
reason of self-interest to get us going.\par\pard\plain\hyphpar} {
However, this is the stage where there may be some risk of falsifying what you a
ctually feel. Do not expect great waves of overwhelming love to flow from your h
eart. It is very nice if they do, but don\u8217?t imagine they are the norm. It
is more likely that you will drift into revenge fantasies; one moment you\u8217?
re sitting there trying to experience loving-kindness, and the next you have an
axe in your hands!\par\pard\plain\hyphpar} {

If something like that happens, try to see the humorous side of it. Go easy on y
ourself; just take a breath, centre yourself, and try again. If it\u8217?s reall
y too much, pick someone else; maybe you will have to work up to dealing with yo
ur {\i
b\u234?te noire} gradually. Even when you see the uselessness of hatred it is st
ill difficult to give it up. According to Buddhism, negative attachment is as st
rong as, if not stronger than, positive attachment. It is often harder to give u
p what we hate than what we love, so take it easy.\par\pard\plain\hyphpar} {
In this stage it\u8217?s particularly important to stay in touch with what is go
ing on in your body. Usually, negative feelings, as well as positive ones, have
a physical component. This is of great help to us because it gives us another me
ans to work with what is happening. We shall take a closer look at this later, b
ut for now just think about keeping the body relaxed but alert. It\u8217?s reall
y quite hard to feel anger when you are physically relaxed and open.\par\pard\pl
ain\hyphpar} {
Just do your best to wish this person well. You can reflect that there is probab
ly a lot more to this person than the negative aspects you pick up on. You can a
lso bear in mind that \u8211? from a Buddhist point of view at least \u8211? try
ing to wish this person well really means wishing their happiness, and in partic
ular their spiritual well-being. If that person were happier, more aware, kinder
, would you still find them so difficult?\par\pard\plain\hyphpar} {
Note that in this practice we are wishing people well, not kidding ourselves tha
t everyone is really OK, when clearly plenty of people aren\u8217?t OK. We are s
imply attempting to break the circle of hatred spawning more hatred.\par\pard\pl
ain\hyphpar} {
{\b
{\i
Stage Five}}\par\pard\plain\hyphpar} {
In the final stage of the meditation we really let ourselves go. We try to apply
whatever feelings of metta we have unearthed to all manner of other people, whe
rever they may be \u8211? or, indeed, to all manner of living beings, human and
non-human. First of all we bring together the four people we have already includ
ed in the meditation, with the thought {\i
\u8216?}May I feel equal metta for all these people.\u8217? This means {\i
\u8216?}May I feel equally {\i
strong }metta towards all four people.\u8217?\par\pard\plain\hyphpar} {
This doesn\u8217?t mean that we stop having particular friends. It doesn\u8217?t
mean that we stop enjoying the company of some people more than that of others.
It\u8217?s just that when we awaken the faculty of metta within us we find that
it\u8217?s impartial. It\u8217?s not that it\u8217?s impersonal, but it goes be
yond our personal view of things. It is a response deep within us that is activa
ted by any living being. Almost all of us have it anyway to some degree; at our
best we respond naturally to the life in others that we find in ourselves.\par\p
ard\plain\hyphpar} {
So in this stage we are developing the element of non-exclusivity in our metta.
We imaginatively expand the range of our metta, gradually taking in all beings;
wishing all beings well, wishing all beings freedom from suffering, wishing that
all beings may make progress towards true happiness.\par\pard\plain\hyphpar} {
You can do this geographically, starting perhaps with those sharing the building
you are meditating in, then taking in those living in that street, the locality
, the town, the country, the continent, and so on. Or you might do it by first t
hinking of your friends, then your family, then your acquaintances, and so on. O
r you might find another way of expanding outwards.\par\pard\plain\hyphpar} {
What is important is that we take in as wide a circle of people as we can. Somet
imes this strikes people as rather abstract; we may wonder how we can really ext
end metta to people we have never met. But if we let go of the limitations we im
pose on our imagination, we may well find this to be a very powerful experience.
\par\pard\plain\hyphpar} {
I once saw a short documentary consisting of a number of interviews with people
\u8211? from many different countries \u8211? who have travelled into space. Wha

t was remarkable about the film were the similarities in the responses of most o
f the people interviewed. Nearly all of them said how deeply affected they had b
een by the experience of seeing the Earth from space. They described in their ow
n ways what might be called an experience of universal metta. Seeing how beautif
ul and fragile the Earth appeared when seen from space brought forth in these pe
ople, some of whom were pretty tough cookies, an overwhelming feeling of love, a
feeling of wanting to take care of the Earth, a realization of just how preciou
s life is. Sometimes when I do the Metta Bhavana I imagine what the Earth must l
ook like from so far away.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Approaches to Cultivating Metta\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}
{
I have said that one way to encourage and sustain a sense of metta in meditation
is to use words. This means finding a simple phrase such as {\i
\u8216?}May I care for myself,\u8217? and using this phrase to stimulate a feeli
ng. It does not mean that you sit and repeat in a dull and unreflective way \u82
11? {\i
\u8216?}May I care for myself \u8211? may I care for myself.\u8217? We are not a
ttempting a form of self-hypnosis.\par\pard\plain\hyphpar} {
If you are going to use a simple phrase to help you develop metta, you will have
to give it some weight and feeling. You will also have to give it time to affec
t you. It\u8217?s as though you take this idea in the form of words and drop it
into your heart. You can actually imagine these words going down from your head
into your body, coming to rest in your heart, or lower down still. And you can i
magine these words setting up a sympathetic vibration in your body which is the
feeling of metta.\par\pard\plain\hyphpar} {
If you want words to provoke an experience of metta they must be said with the i
ntention to realize metta. That is the point of them. They suggest an emotional
response, so they have to be said with feeling. If you happen to be a lawyer, no
doubt you will see that this is rather a circular argument: it is as though we
have to have metta in order to say the words with metta in order to produce mett
a. In a way this is true, but it is also true that there is no absolute division
between thoughts, in the sense of words, on the one hand and feelings on the ot
her. If you are sensitive to your words you will find that they always have an e
motional component to them. There is no such thing as a completely abstract thou
ght, free from all emotion. Even in the abstract field of pure mathematics, one
of the qualities the mathematician looks for, or responds to, in an equation, is
its elegance.\par\pard\plain\hyphpar} {
For some people words do not work very well in meditation. Even when they try to
put warmth into them, the words still come out rather mechanical. If this is yo
ur experience after trying the practice a few times, don\u8217?t just keep plugg
ing away; try a different approach. For example, it might be that a simple image
will work to stimulate a feeling of metta \u8211? a flower, say, slowly opening
in your heart.\par\pard\plain\hyphpar} {
Alternatively, you could try using your memory. Remember a time when you were ha
ppy, and use this memory to reconnect with your feeling at that time. This can b
e of great help in the second stage: remember a time when you were in the compan
y of a friend, having a good time or feeling a particularly deep connection with
them.\par\pard\plain\hyphpar} {
It is also quite possible to base the metta practice in actual physical sensatio
ns. Let\u8217?s say that, during the body meditation, you find yourself relaxing
\u8211? well, you can encourage this sensation, allowing it to spread and grow.
Just being aware of a sense of warmth and life in your hands can be the basis f
or encouraging metta to arise.\par\pard\plain\hyphpar} {
So there are many ways to approach this practice, and you should feel free to ex
periment. One word of caution: keep it simple. Complications can give rise to di
stractions \u8211? you will drift off into associated ideas or images and lose y
our basic intention, which is simply the cultivation of loving-kindness.\par\par
d\plain\hyphpar} {
Now we\u8217?ll do a led practice so that you get some idea about at least one p

ossible approach to the Metta Bhavana: the development of universal loving-kindn

ess.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
The Metta Bhavana: {\i
a led practice}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Before you start, think of three people you are going to use in the second, thir
d, and fourth stages, so you do not spend the whole time picking and choosing pe
ople. Also remember to find a time when you will not be interrupted, and a quiet
comfortable place to sit. Read through the practice a couple of times. You don\
u8217?t have to stick to it word for word \u8211? just try to get a good sense o
f it, or have a friend read it out loud.\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
Begin by taking the time you need to settle into your meditation posture. When y
ou are comfortable, allow your eyes to close. As you close them try to let your
face relax. Have a sense of not needing an expression on the face to set against
the world or against your own experience \u8211? so that there is a feeling of
the face being soft and open. If it still feels hard, introduce the ghost of a s
mile, which will encourage the facial muscles to relax. Try to allow your eyes t
o become still. You can think of them as soft and round, just resting.\par\pard\
plain\hyphpar} {
Then take your attention down to your contact with the floor. Have a sense of th
e ground underneath you, supporting you. Try to let go of the weight of your bod
y, giving it to the ground to support. Begin slowly to experience your body from
the ground up.\par\pard\plain\hyphpar} {
Imagine your awareness filling your body, perhaps like a warm soft light \u8211?
penetrating gently into your bones and muscles, relaxing the body as it moves u
pwards ... taking in the feet and the legs ... up into the pelvic area ... and i
nto the lower back.\par\pard\plain\hyphpar} {
Be aware how your body responds to your directed attention, making that attentio
n warm. The practice of loving-kindness begins by addressing ourselves with an a
ttitude of loving-kindness. Take the time you need to contact your physical expe
rience. Do not force your awareness into areas of the body that feel resistant t
o it, but be aware of that resistance, allowing the surrounding areas to soften
and relax.\par\pard\plain\hyphpar} {
Draw your attention through your back, across your shoulders, and down your arms
into your hands. For a few moments focus your attention on your hands. Check th
at they are relaxed and that your arms feel comfortable. Bring your attention ba
ck up your arms into your neck and up to the base of your skull.\par\pard\plain\
hyphpar} {
Feel the muscles of your neck release and soften, and have a sense of your head
being balanced rather than held. Become aware of the back of your head and then
the top of your head. Feel the shape of your skull and allow the scalp to soften
. Now return to your face, letting the whole of your face relax a little more ..
. the brow, the cheeks, the mouth, the jaw.\par\pard\plain\hyphpar} {
Feel the air against the skin of your face and become aware of your breath enter
ing and leaving the body, finding space inside your body. Allow the breath to be
easy and natural. Become aware of your body responding to the breath. Have a se
nse of your body being alive with the breath.\par\pard\plain\hyphpar} {
See if you can feel the movement of your body as the breath comes and goes. Find
the movement low down in your belly, allowing the breath to soften the belly fr
om the inside; then in your chest, feeling the whole of the rib-cage gently expa
nding to accommodate your breath, both at the front and the sides and the back.\
par\pard\plain\hyphpar} {
Keeping an overall sense of stillness in your body, experience the soft rhythm s
et up by the breath. As you breathe in, have a sense of your chest opening, your
shoulders relaxing. As you breathe out, let go into the breath, expelling any t
ension that you feel.\par\pard\plain\hyphpar} {
Slowly use the breath to help you begin to gather your awareness in your chest,
inside your body where you imagine your heart to be. Imagine the breath is creat
ing a connection between your head and your heart. Imagine the in-breath taking

awareness down into the area of your heart and the out-breath allowing the feeli
ngs of your heart up into awareness.\par\pard\plain\hyphpar} {
Just spend a few minutes experiencing the breath as connecting up the head and t
he heart. Allow the breath to create a sense of spaciousness around your heart a
rea. Allow yourself to experience what you feel, allow your heart to express its
elf into the space your breath is creating.\par\pard\plain\hyphpar} {
Then begin to imagine that the breath is carrying down into your heart a sense o
f well-wishing towards yourself. This may be a few simple words: \u8216?May I ca
re for myself,\u8217? or just your name spoken in your mind with warmth, or it m
ay just be a sense of kindness. Keep it simple, just the intention of well-wishi
ng directed down into your heart, into your body.\par\pard\plain\hyphpar} {
Give the words or intention time to settle, Don\u8217?t rush or push yourself. G
ive yourself all the time in the world. \u8216?May I be well, may I be happy.\u8
217? Allow the heart to respond in its own time. Slowly experience your heart sp
ace filling with this simple idea. Continue in this way for a few minutes.\par\p
ard\plain\hyphpar} {
Now bring to mind a good friend. Invoke them, or evoke them, in whatever way wor
ks for you: with an image of their face, or by remembering their voice, or by re
membering the last time you met. Bring them into your awareness.\par\pard\plain\
hyphpar} {
Experience the warmth in your heart naturally turning towards them. \u8216?May t
hey be happy \u8211? may their life be how they would like it to be.\u8217? Take
your time \u8211? not forcing out a feeling, just working with a clear intentio
n to wish them well.\par\pard\plain\hyphpar} {
Allow time to experience any response you might have to this intention. Enjoy an
y positive feelings or thoughts that this intention generates towards your frien
d. Renew this intention whenever it feels it has been lost, and just keep the fr
iend in mind.\par\pard\plain\hyphpar} {
Keep the practice simple: on the one hand maintain a sense of your friend, on th
e other develop a simple intention of well-wishing, of loving-kindness, together
with an overall awareness of yourself. Continue this for a few minutes.\par\par
d\plain\hyphpar} {
Allowing your friend to fade away from your attention, bring to mind the neutral
person \u8211? who like yourself and your friend also wishes to be happy. Try t
o maintain the same kind intention, the same well-wishing as before, and simply
extend it to include this person.\par\pard\plain\hyphpar} {
Keep your sense of them as bright and clear as you can, coming back to them if y
ou find your mind moving away. Very gently, look beyond the limited view you hav
e of this person. For once, don\u8217?t just dismiss them from your mind once yo
u have labelled them. If you like, use your imagination to evoke the individual
richness and significance of their life.\par\pard\plain\hyphpar} {
May they be well, may they be happy. Don\u8217?t force anything. Just allow what
ever positive feelings you have to reach out to this person. Be sensitive to wha
t is there, rather than trying to create some big feeling. Continue this for a f
ew minutes.\par\pard\plain\hyphpar} {
Allowing the neutral person to fade out, bring to mind an enemy. Keep the face r
elaxed and open. Notice if the body has reacted to the introduction of this pers
on. If you feel yourself tensing in your shoulders or your belly, take a few sli
ghtly deeper breaths, and soften your body.\par\pard\plain\hyphpar} {
Notice what your mind is doing. Has it got an old story it wants to replay about
this person? Try to catch it before it goes off in this way; bring it back to t
he present and the intention to wish this person well.\par\pard\plain\hyphpar} {
Imagine this person well and happy, imagine them relaxed and joyful. See the oth
er side of this person \u8211? from the side you find difficult. Try wishing thi
s person well. Say their name and wish them well: \u8216?May they be happy, may
they be well.\u8217?\par\pard\plain\hyphpar} {
Give yourself time to see what that feels like to you. Allow yourself to feel wh
at is happening in your heart; feel your resistance \u8211? or feel that you are
letting go of old destructive patterns. Imagine what it would be like to let th
is person be, to wish them well in their life, to lay aside the negative feeling

s you keep hold of. May they be well. Continue this for a few minutes.\par\pard\
plain\hyphpar} {
Now bring to mind all four people you have thought of in the meditation: the dif
ficult person, the neutral person, the friend, and yourself. Imagine all of you
together, imagine a feeling of metta between you. All of you recognizing one ano
ther\u8217?s desire to be happy and wishing one another well.\par\pard\plain\hyp
hpar} {
Look for a positive response to all four that is the same, that is equal \u8211?
the same deep response of solidarity with another human being. Now you can begi
n gently to extend this feeling of well-wishing outwards.\par\pard\plain\hyphpar
} {
Allow your awareness to move outwards, an awareness imbued with metta. Slowly ta
ke in the street, the locality, the district, and so on ... just moving outwards
. Metta has a natural tendency to expand.\par\pard\plain\hyphpar} {
Wish all beings well as they are encountered in your imagination. You can think
of all kinds of people, from all kinds of cultures. Try to imagine the tenor of
their lives, and identify particularly the aspects we all have in common in some
form or another. Again, you may want to listen to their voices in your imaginat
ion rather than rely on visual imagination.\par\pard\plain\hyphpar} {
Think not only of people you may naturally feel sympathetic towards, but also of
the kinds of people towards whom you feel less sympathetic. Include bad people
as well as good, criminals as well as victims, people you disapprove of as well
as people who are OK. May all beings whatsoever be well, may all beings be happy
, may all beings be free from suffering, and may all beings make progress. Conti
nue in this way for a few minutes.\par\pard\plain\hyphpar} {
Now slowly bring the awareness back to yourself. Think: just as I wish all being
s well, so too may I be well, may I too be free from suffering and may I make pr
ogress. Finally, come back to your body sitting on the floor, back to the breath
coming and going, back to a sense of the room around you. Then slowly bring the
practice to a close. Sit for a minute or two with how you are now feeling.\par\
pard\plain\hyphpar} {\page } {\s1 \afs32
{\b
{\qc
4
{\line }
Big Mind\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}
{
The Metta Bhavana is a meditation that involves us in an imaginative expansion o
f the heart to include all that lives, all life. It involves us in the cultivati
on of what we could call \u8216?big mind\u8217?, which is a sense of expanded aw
areness that is free from selfishness at its centre. The development of metta is
a slow process \u8211? it takes years rather than months \u8211? but from the v
ery beginning of this process we feel the benefits.\par\pard\plain\hyphpar} {
We begin slowly to strip away the layer of dead feeling we have developed over t
he years that gives such a sense of isolation. We become more aware of the kindn
ess that is part of the world, that is all around us on a simple day-to-day leve
l. We begin to take just a little more time and care with others; we become slig
htly less prone to react with anger or frustration. We have introduced into our
lives a means of keeping in the forefront of our awareness a desire to become mo
re truly human, and a method by which to realize this desire.\par\pard\plain\hyp
hpar} {
In the end it is in our dealings with others, and in our day-to-day attitude tow
ards ourselves, that we need to manifest metta. But by cultivating a clear inten
tion to do so, through the practice of the Metta Bhavana, our patterns of negati
ve feelings become much clearer.\par\pard\plain\hyphpar} {
We become more aware of the undermining inner voice, the over-critical remark. W
e become increasingly sensitive to the emotional tone of our existence, the emot
ionality that determines to such an extent the quality of our own existence and
the quality of our contribution to the lives of others.\par\pard\plain\hyphpar}
{

At first this can sometimes be a little disturbing. We become aware of just how
many negative thoughts and feelings we have. We might think {\i
\u8216?}What an awful person I must be to think these things,\u8217? but that is
only another form of self-hatred. We need to accept that all of us have built u
p, to various degrees, negative patterns. Now that we have a way of beginning to
change them, we don\u8217?t have to turn away from them or make out they are no
t there. On the other hand we don\u8217?t want to wallow in them. They are part
of the story, but only a part, and with the decision to move consciously towards
the development of positive emotional states we can look forward to being less
and less in the grip of such negative feelings.\par\pard\plain\hyphpar} {
It\u8217?s not so much that we get rid of such states, but more that we see thro
ugh them, so that they lose the power to move us; it\u8217?s about {\i
\u8216?}naming the dragon\u8217?. Then, in a sense, they cease to be {\i
\u8216?}emotions\u8217?, inasmuch as they no longer have the force to move us.\p
ar\pard\plain\hyphpar} {
Even after many years of practice we may still feel, for example, some old feeli
ng of jealousy rise up when we hear about the success of a colleague, but we wil
l be very aware of what it is. We will not try to pretend it is not there, nor w
ill we try to rationalize its existence. We will give it its proper name and the
n we will let it go. What we are learning to do is to be a lot more sensitive to
what happens inside us \u8211? not sensitive in the sense of delicate, but robu
stly alert and alive to ourselves.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
The Brahma-Viharas\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
To begin with it\u8217?s probably best just to concentrate on the Metta Bhavana,
the first of the {\i
brahma-viharas}, rather than taking on the complete set. However, it is useful t
o have a general idea of the other three practices, since they highlight differe
nt aspects of metta, and bring into focus some of the pitfalls we might encounte
r.\par\pard\plain\hyphpar} {
Metta is the basic energy of well-wishing; it wants the best for all beings. But
sometimes this energy can begin to get a little abstract; it becomes more of an
idea, and loses touch with reality. We might have met people like this trying t
o sell us flowers at airports, or getting us to accept free gifts on the street.
They have a beaming smile and a rather vacant look. Or else there are those peo
ple who are just too {\i
\u8216?}nice\u8217?, and they want everything to be really {\i
\u8216?}nice\u8217? \u8211? which is of course really nice of them, but somehow
it grates on us.\par\pard\plain\hyphpar} {
We might get a kind of clingy feeling about these people. They are very kind but
we are a little uneasy; they and the situation seem a bit sticky. They are posi
tive in a vacuous sort of way. We probably all know the feeling. We may even hav
e some experience of laying the sticky stuff on a bit thick ourselves. There is
a lot of it around. It seems to flourish in our culture. The commercialization o
f festivals like Mother\u8217?s Day really brings it out of the woodwork \u8211?
occasions when we are bombarded with misty-eyed sentimentality masquerading as
positive emotion.\par\pard\plain\hyphpar} {
It is quite easy to mistake this sort of thing for metta, and this happens when
our meditation practice has lost its sense of the real nature of life. Yes, we m
ight wish people well, but the brute fact is that we all suffer, we are all unha
ppy sometimes. There is a lot of pain in the world, and in the lives of people w
e know.\par\pard\plain\hyphpar} {
The {\i
brahma-vihara} that comes after the Metta Bhavana is called the {\i
karuna bhavana}, the cultivation {\i
(bhavana) }of compassion{\i
(karuna)}, and it directly addresses this suffering. It looks suffering straigh
t in the face. In this practice we look upon the suffering of ourselves and othe
rs with metta.\par\pard\plain\hyphpar} {
When metta meets suffering, what arises is compassion \u8211? an active desire t

o do what we can to alleviate suffering. This is how the metta practice enables
us to cultivate compassion. In turn, the cultivation of {\i
karuna }helps us prevent our metta practice from getting too sweet and sugary.\p
ar\pard\plain\hyphpar} {
The contemplation of suffering, however, can cause us to become rather desponden
t. There seems to be so much of it all around us, what can we effectively do to
give help? If our sense of metta is not all that strong we might well fall into
despair. This is where the next {\i
brahma-vihara}, the {\i
mudita bhavana}, or cultivation of sympathetic joy, comes in. We deliberately dw
ell on the positive side of life in order to counterbalance our sense of worldly
suffering.\par\pard\plain\hyphpar} {
{\i
Mudita }is the ability to feel joy at the good fortune of ourselves and others.
We look upon our own and others\u8217? happiness and prosperity with metta. Seen
as an aspect of metta, this is the response of metta when it encounters joy \u8
211? whether in ourselves or in others.\par\pard\plain\hyphpar} {
It\u8217?s a funny thing, but sometimes we tend to respond more cheerfully to ot
her people\u8217?s sorrows than we do to their joys. We can cluck around people
making sympathetic noises if they are in trouble or having a difficult time, but
if someone is really happy we can feel rather uncomfortable, even threatened. T
his tendency to have difficulty in responding positively to the achievements and
pleasures of others is, of course, based in our tendency to compare ourselves t
o other people. It is as though someone else\u8217?s joy takes something away fr
om us, diminishes us in some way. This is a feature of our particular culture: w
e are taught that we can get anything we want \u8211? but not if someone else ge
ts to it first.\par\pard\plain\hyphpar} {
However, we will find it a source of great joy to be able to rejoice in the good
fortune and happiness of others, and we can consciously cultivate this ability
by means of the {\i
mudita bhavana}. It is certainly a vital aspect of metta. The last of the four {
\i
brahma-viharas} is the cultivation of equanimity, which is known as the {\i
upeksha bhavana}. It is a sort of combination of the other three. It is not a co
ld, detached, unemotional equanimity, but rather a warmth, a generosity, that co
mbines with a realistic and balanced view of things. It sees things as they are,
so when it is highly developed it is very close to insight. It sees the imperma
nence, the conditional nature of all things; it sees that all beings are ultimat
ely empty of self. At the same time it responds with compassion and joy to the s
uffering and prosperity of those same beings. It is not, however, overwhelmed by
what it experiences.\par\pard\plain\hyphpar} {
In a sense, this brings us full circle, as the danger of trying to develop equan
imity is that we become too detached. We may start to feel that we are above it
all, when really we are just a bit alienated, a bit out of touch with the real w
orld and cut off from our basic emotional warmth, our basic feelings of care and
kindness, our basic solidarity with others. So we go back and start again with
the practice of the Metta Bhavana.\par\pard\plain\hyphpar} {
I hope that is sufficient to give you some idea of these other practices. As I s
aid, it is probably not appropriate to attempt them as separate practices if you
are fairly new to meditation, because you need a firm foundation of metta in or
der to use the {\i
brahma-viharas} effectively. You would also need the time to practise frequently
for them to be beneficial.\par\pard\plain\hyphpar} {
But we can bear in mind that metta has these aspects to it. We can think of mett
a as a kind of light made up of these different colours \u8211? {\i
karuna}, {\i
mudita, and upeksha}. It is as though the white light of metta reveals these hue
s as it encounters the different aspects of the world. If we begin to feel a lit
tle out of touch with our practice of the Metta Bhavana it can be helpful to con
sider whether we might have become a little one-sided, a little too abstracted f

rom the human experiences of joy and suffering.\par\pard\plain\hyphpar} {

The Metta Bhavana is a process of opening to the world, in all its aspects. We o
ften think {\i
\u8216?}I can\u8217?t do that, I\u8217?ll get hurt. I have to guard against all
the awful things out there.\u8217? The cultivation of metta gives us not only a
more open heart but also a brave heart. In India it is said that when you walk t
hrough the jungle, you should, if possible, do so in the company of a holy man \
u8211? someone who has replaced hatred with loving-kindness, in order to keep yo
u safe from attack by wild animals. Where there is great metta there is no fear,
and even wild beasts can sense love and fearlessness.\par\pard\plain\hyphpar} {
\s2 \afs28
{\b
Inner Light, Outer Light\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
In Kenwood House on Hampstead Heath, one of the largest and most beautiful open
spaces in London, there is a small art collection, including a Vermeer and a Rem
brandt. These two works hang in the same room, which is otherwise quite spartan.
\par\pard\plain\hyphpar} {
The Vermeer is a painting of a young woman playing a guitar. She is seated, and
on the wall behind her hangs a painting of a landscape. This portrait has an alm
ost photographic clarity about it, in that every detail is very distinct. As muc
h care has been taken over the frame of the background painting as the rendering
of the delicate hands of the girl in the foreground. It seems as though the erm
ine trim of the girl\u8217?s jacket would feel warm and soft to the touch. The p
ainting has an intimacy to it, enhanced by the direction of the girl\u8217?s gaz
e. She looks to the right, towards a unseen person, perhaps her father or mother
who has just entered the room to hear her playing.\par\pard\plain\hyphpar} {
On the opposite wall, and facing you as you enter, is a self-portrait of Rembran
dt \u8211? executed late in his life. By this time his fame and fortune had wane
d. His life too is waning. The painting is quite dark. His robes and cap are ren
dered with large brush strokes, and the background is indistinct. The focus of t
he painting is this old face looking out at us, painted in great detail, with im
mense subtlety. The paint is heavily layered, giving the face the texture of age
. The right eye in particular attracts the attention.\par\pard\plain\hyphpar} {
As soon as you enter the room it feels as though you are being drawn towards thi
s old man who looks out at you from the dark canvas. You feel compelled to go an
d stand before him. You have the privilege of standing where Rembrandt would hav
e stood while painting it. This image is of such power that you feel you are bei
ng seen by Rembrandt himself, suddenly alive once more. It is you he is looking
at. It is sometimes hard to turn away from the old man\u8217?s gaze. His look fo
r me is the gaze of metta. It knows no place it will not go, and it goes everywh
ere with intense love. The absolute candour with which Rembrandt looks at himsel
f is also compassion. His self- honesty and his compassion are two sides of the
same thing.\par\pard\plain\hyphpar} {
When you do turn your back on him you get your first glimpse of the Vermeer. It
is remarkable to me that such a contrast can harmonize so perfectly. They do mor
e than complement each other, more than just set each other off; they play toget
her, they seem to communicate. You feel happy that Rembrandt can feast his eyes
on such a painting. Both seem to be essentially about light. There seems, in the
Rembrandt, to be an inner light of self-knowledge, while Vermeer paints the gir
l and her surroundings with such detailed clarity that it radiates an outer ligh
t of objective knowledge. It is the same light directed inward and outward, both
with a tremendous power.\par\pard\plain\hyphpar} {
The Vermeer creates a marvellous sense of space and clarity and equanimity, but
also of care, almost tenderness. You trust the man who painted this. There is a
quality of clarity and insight that you respond to. And you know that Rembrandt
still has his eyes on you.\par\pard\plain\hyphpar} {
There you are in this room in the middle of London and you encounter these two p
aintings. While you have been there other people have come and gone. Some hardly
notice these pictures, but in others you see a sense of recognition, and it is
themselves that they recognize. The emotional content of these pictures finds so

me ground to express itself in those who see them.\par\pard\plain\hyphpar} {

The qualities we cultivate in meditation are there as our natural ground; they a
re there as our potential, almost as a bird is potential in an egg. An egg is no
t a bird \u8211? it is what it is, an egg \u8211? but it does have the potential
to change completely. And we have the same sort of potential. Of course, an egg
is transformed by biological forces, whilst we are transformed by the force of
self-awareness. Biology will produce a bird, whilst self-awareness will produce
an ever-present mindfulness and universal metta.\par\pard\plain\hyphpar} {
This quality of mind is not a quality of our own mind, strictly speaking. It is
certainly dependent on the individual consciousness for its arising, but once ar
isen it goes beyond the individual. The idea is expressed with great elegance by
Shunryu Suzuki when he talks about {\i
\u8216?}big mind\u8217? \u8211? the mind that knows no limits \u8211? as opposed
to our own {\i
\u8216?}small mind\u8217?, the mind that belongs to us and is caught up in ourse
lf. Big mind can communicate with us through great works of art as well as throu
gh spiritual teachings. Big mind is cultivated not only directly, through medita
tion, but also indirectly, through the appreciation of art and nature and oursel
ves, as unique and universal expressions of life.\par\pard\plain\hyphpar} {\s1 \
afs32
{\b
{\qc
5
{\line }
Keeping Meditation Alive\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\par
d\plain\hyphpar} {
We have already seen that meditation is not a matter of employing techniques in
a robotic way. It is much more about taking a simple idea or intention and apply
ing that idea in a clear and structured way. The structure of the meditation exi
sts to help support our creativity, not to crush it. In this chapter I want to e
xplore some simple ways of looking at our practice in order to help keep it as f
resh and alive as the first time we meditated.\par\pard\plain\hyphpar} {\s2 \afs
28
{\b
Intention\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
It is very important that we have a clear sense of intention, of direction: we s
hould be clear about what we are aiming to do, i.e. to develop clarity and kindn
ess. The single most important factor in our meditation practice is the desire,
or intention, to cultivate mindfulness and metta. As long as that volition is th
ere, it does not, in a way, matter too much if your meditation is not very conce
ntrated. You will still find, over time, that it has an effect.\par\pard\plain\h
yphpar} {
For example, if you start each day spending half an hour trying to develop metta
, you will soon experience the effects of your efforts in your daily life. You m
ay not feel a strong sense of metta during the meditation practice, but it will
still affect the rest of your life. This is because you have at least cultivated
an {\i
intention }to cultivate metta. There is no need to worry too much about individu
al meditation sessions. Rather, you should encourage the attitude that you are c
ultivating within your meditation to spread out into the rest of your life.\par\
pard\plain\hyphpar} {
However, cultivating a clear intention is very different from holding tight to a
n idea of how the practice should go. When we first take up meditation it is qui
te common to have what might be described as strong meditations. This can be due
in part to what we call {\i
\u8216?}beginner\u8217?s mind\u8217?. Beginner\u8217?s mind is an openness to ex
perience. It means taking a keen interest in the {\i
process }of meditation rather than looking for {\i
results}.\par\pard\plain\hyphpar} {
But after meditating for a while we may begin to have ideas about what we will e

xperience. We feel frustrated if we don\u8217?t achieve the same level of concen

tration as we did the day before. In fact, our experience in meditation is neces
sarily subjective \u8211? it depends on what we have got used to. Once we are us
ed to a certain level of awareness, it will not feel the same as when we first a
chieved it. It can be a little like going to see a movie that has been over-hype
d. Even if it\u8217?s a good film, we feel let down because our expectations had
been too high.\par\pard\plain\hyphpar} {
What happens in the case of meditation is that the same experience feels less of
a big {\i
\u8216?}experience\u8217? once we are used to it. We have replaced an intention
with an expectation \u8211? an expectation that we will experience something we
have identified as a good experience. The more we bring to our practice in terms
of expectations the more difficult it will be for us to stay with what is actua
lly happening at the time. It is this ability to appreciate what is happening th
at we can call {\i
\u8216?}beginner\u8217?s mind\u8217?.\par\pard\plain\hyphpar} {
One might expect the term {\i
\u8216?}beginner\u8217?s mind\u8217? to refer to a rather immature attitude, but
it is very important to try to retain or rediscover this faculty. If we are try
ing for a repeat of a past experience we will be disappointed. The real joy of m
editation is that every time we sit to meditate we do not know what is going to
happen. This is how a beginner feels naturally.\par\pard\plain\hyphpar} {
So we may slip easily into a pool of metta or we may be struggling just to keep
awake. And we find it very hard not to grade these experiences as good, or bad,
or indifferent. I like to say that there is no such thing as a bad meditation, u
nless it is one in which no {\i
effort }is made. If we are distracted, but we make some effort to come back to t
he object of the practice, then that is a good meditation. We will only be able
to make that effort if we have a sense of what it is we are trying to do \u8211?
if we have an intention.\par\pard\plain\hyphpar} {
We have to be clear about the purpose of our practice, and at the same time keep
a sense of openness to the actual experience of meditating. We are trying to cu
ltivate a clear but flexible mind, a mind that knows where it is heading but is
also able to enjoy the journey. This concept of intention or purpose is closely
related to what we may call {\i
\u8216?}balanced effort\u8217?. You could say that balanced effort is the means
by which we work with our basic intention of developing mindfulness and metta wi
thin a particular meditation practice.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Balanced Effort\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The idea of effort is an important one in meditation. Meditation is a very activ
e practice \u8211? we do not just follow the instructions and wait for it to hap
pen. We actively engage with ourselves, with our consciousness. It is this abili
ty to affect our state of mind that makes meditation possible. It is our self-re
flective consciousness that we meditate with.\par\pard\plain\hyphpar} {
The whole of Buddhism is based upon the idea that, through our own efforts, we c
an change the way we are. Our emotional patterns, our ways of thinking and feeli
ng about ourselves and the world, are not god-given or set in stone by our early
childhood experiences. By the conscious application of awareness upon our mind,
we can cultivate particular emotions and ways of being so that they begin to do
minate our everyday experience.\par\pard\plain\hyphpar} {
The message of the Buddha was very clear. He was telling us that we had a real c
hoice about the state of our own minds. What was needed was a clear intention to
become more aware and loving, and the application of the effort necessary to be
come so \u8211? effort within meditation, above all.\par\pard\plain\hyphpar} {
However, the idea of effort in meditation perhaps needs to be understood differe
ntly from the way we normally understand effort. We cannot force ourselves to be
different, nor can we passively rely on meditation techniques to change us. Wha
t is needed in our meditation is balanced effort, that is, the application of ef
fort that is appropriate. We can identify two opposing tendencies that will clog

the flow of our meditation \u8211? sometimes both in the same practice: lazines
s and wilfulness. Balanced effort involves counteracting these two tendencies wh
enever we become aware of them.\par\pard\plain\hyphpar} {
I remember a friend of mine teaching meditation, and he was saying, as meditatio
n teachers do, {\i
\u8216?}If the mind wanders, bring it back.\u8217? Then he added, {\i
\u8216?}This does not mean bring it back like a police snatch squad bringing bac
k an escaped felon.\u8217? What he was saying was that the effort we make should
be infused with the quality we are trying to cultivate. We could say that effor
t isn\u8217?t simply about quantity. It also has its own emotional tone, which n
eeds to be congruent with the object of the practice. In other words, effort sho
uld be appropriate.\par\pard\plain\hyphpar} {
Some of us incline towards a hard, disciplinarian approach, trying to squeeze al
l the metta we can out of our reluctant hearts; and some of us are maybe rather
too happy just to go with the flow, regardless of where the flow is taking us. I
t\u8217?s a good idea to know which category we are in, as these tendencies poin
t to unconscious attitudes that we probably bring to most things we do.\par\pard
\plain\hyphpar} {
The idea of balanced effort, particularly in relation to the breath, is sometime
s evoked by imagining that you are holding a small song-bird in your hand. If yo
u hold it too tightly you will crush its delicate body, while if you hold it too
loosely it will fly away.\par\pard\plain\hyphpar} {
This may all sound quite simple, but in fact it\u8217?s not that easy, because i
t\u8217?s not enough to think we know how we are. We need to be sensitive to our
actual experience, rather than relying on ideas we have about ourselves. This i
s a rather interesting area, and one in which I have a pet theory. I think that
very wilful people often think of themselves as lazy, and lazy people think of t
hemselves as wilful.\par\pard\plain\hyphpar} {
It kind of makes sense if you think about it. If we think we are lazy, we will p
robably make a stronger effort to do things. But regardless of what we achieve,
we will think it is not enough because we think we are lazy. So we will drive ou
rselves to do more. If, on the other hand, we think we are the kind of person wh
o overworks, we will always be telling ourselves to take it easy. I am sure we h
ave all met and perhaps worked with the kind of person who is always saying how
much they do, but never seems really to get down to doing anything much at all.\
par\pard\plain\hyphpar} {
Then there are people who seem able to get things done almost effortlessly. We h
ad a cook at one of our retreat centres who was a joy to watch. He was often coo
king for a hundred or more people, yet he seemed to have all the time in the wor
ld to do it. He was able to produce wonderful meals without breaking into a swea
t. If you have tried cooking for that many people you will know how manic you ca
n become over it.\par\pard\plain\hyphpar} {
Interestingly, cooks in Zen monasteries were chosen on the basis of their achiev
ement in their meditation, as it was thought that the quality of energy used in
the preparation of the food entered the food and affected those who ate it (a di
sturbing thought, perhaps, for those who frequent fast food outlets).\par\pard\p
lain\hyphpar} {
Well, whether or not you agree with my theory, it does seem to be the case that
in meditation there is an appropriate level and quality of effort to be aimed at
. Effort that is too hard or too soft, too little or too much, will tend to take
us away from the object of attention. In the end all we can do is to try using
more effort or less effort and see what happens. We will soon become sensitive t
o the various qualities of effort we can employ, and get a sense of balancing th
e effort within our practice.\par\pard\plain\hyphpar} {
Just don\u8217?t assume that you already know. Try it out. When you sense that t
he object of meditation is slipping away, see if you can step up the amount of e
ffort you are using and bring the object back into focus. If this stepping up of
effort has the effect of making it harder to stay with the object, try relaxing
the effort you are making. It really is a matter of feel \u8211? which you will
have to develop through trial and error. However, we can perhaps get a better s

ense of this idea of balance by looking in more detail at the elements of oursel
ves that are involved in the practice of meditation.\par\pard\plain\hyphpar} {\p
age } {\s1 \afs32
{\b
{\qc
6
{\line }
Balancing Energy in Meditation\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\p
ar\pard\plain\hyphpar} {
Another approach to the idea of balance in meditation is by way of a simple mode
l of our experience that divides it into three broad areas \u8211? thoughts, emo
tions, and the body. While in the higher reaches of meditation there is a kind o
f fusing of these areas into a single experience of awareness, we can in general
talk about them as to some extent separate areas of our experience.\par\pard\pl
ain\hyphpar} {
To put it simply, we can say that these three areas need to come together in our
awareness to create the feeling of completeness and integration that will deepe
n our meditation. In a sense, the practices themselves encourage this process of
integrating head, heart, and body. But there will be times when our meditation
will feel rather flat, dry, or one-sided \u8211? lacking in colour \u8211? even
though we may be closely attentive to the object. If this is your experience it
would be worth checking to see if you are perhaps over-investing in your purely
mental experience, counting the breaths as though you were counting sheep. Then
perhaps you would need to reconnect with the emotional richness \u8211? your enj
oyment \u8211? of the breath, and feel the breath in the body like you feel the
wind in your face when you walk by the ocean.\par\pard\plain\hyphpar} {
This is a very simple model to bear in mind: these three factors all need to be
present in order for our experience to feel satisfying. We have already seen the
importance of the body and the emotions as far as meditation is concerned, and
we will go on to look at them briefly with regard to this idea of balance. But f
irst we shall look in some detail at the area of thoughts, or mental activity.\p
ar\pard\plain\hyphpar} {\s2 \afs28
{\b
Thoughts\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Thoughts sometimes get a bad rap when it comes to meditation. Many people have t
he idea that meditation is something to do with getting away from thinking. Cert
ainly it is true that we are trying to get away from what often passes for think
ing \u8211? which is in reality little more than mental static due to over-stimu
lation. But thought that is clear and directed plays a very important role in th
e art of meditation.\par\pard\plain\hyphpar} {
I wonder if the {\i
\u8216?}heart\u8217? of meditation is in certain circles now over-emphasized. So
metimes it seems that we are at risk of falling into a kind of sentimental slush
y {\i
\u8216?}spirituality\u8217?. People often seem to think that the spiritual someh
ow opposes the rational. But this is not true. It would be true to say that we a
re aiming with our practice to go beyond the strictly rational, but we are aimin
g to go beyond the strictly emotional and the strictly physical too.\par\pard\pl
ain\hyphpar} {
Words like {\i
\u8216?}insight\u8217? and {\i
\u8216?}Enlightenment\u8217? obviously imply a sense of mental clarity. Clear an
d directed thought is an essential tool in helping us to become focused. It does
have its limits, but very few of us have reached them.\par\pard\plain\hyphpar}
{
We employ two main types of thought in meditation, sometimes referred to as {\i
\u8216?}initial thought\u8217? and {\i
\u8216?}sustained thought\u8217?. In fact they are both just thought, the differ
ence being that one is a simple thought that stands alone, while the other is a
directed line of thinking, or contemplation of a mental object.\par\pard\plain\h

yphpar} {\s2 \afs28

{\b
{\i
Initial Thought}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
This is a simple {\i
\u8216?}idea\u8217? used to help us come back to the object and/or purpose of th
e meditation. It may be a single word or a short phrase you bring to mind \u8211
? like telling yourself to wake up if you start to feel sleepy. But it needn\u82
17?t be a word at all. It could be an image \u8211? imagining a bright light, sa
y, to wake you up.\par\pard\plain\hyphpar} {
In the Metta Bhavana we might use initial thought a good deal to stimulate metta
. We might use a single word such as {\i
\u8216?}care\u8217?, {\i
\u8216?}kindness\u8217?, {\i
\u8216?}love\u8217?, or a short phrase like {\i
\u8216?}may I be happy\u8217?. Sometimes I will get people just to say their nam
e to themselves as a way of coming back to their actual experience. There are co
untless ways we can use this type of thinking, particularly in the early stages
of trying to become a little more focused and to correct any tendency to drift o
ff after we have gained a certain degree of concentration.\par\pard\plain\hyphpa
r} {
Here is a simple exercise to show how a thought can be dropped into your awarene
ss. Sitting in meditation posture, imagine that your body is like a deep well, a
nd that you are dropping a white pebble down into the well. After it hits the wa
ter, it spirals down deeper and deeper into the well and at some point comes to
rest at the bottom. Now imagine that the pebble at the bottom of the well is sub
tly vibrating, and that these vibrations set up movements in the water.\par\pard
\plain\hyphpar} {
In this way we can get a sense that we are able to affect ourselves on quite a d
eep level by using a simple thought or image. Once we have the general idea it i
s easy to substitute for the pebble whatever it is we want to resonate with, or
we could just associate the ideas \u8211? perhaps by writing on the pebble.\par\
pard\plain\hyphpar} {
I have described this exercise not because I think you need to do it, unless it
happens to appeal to you particularly, but in order to convey the idea that when
we use thought in meditation we need to give it some weight. We can drop ideas
into ourselves and give them time to resonate within us. We need to allow oursel
ves time to respond to our directed thought.\par\pard\plain\hyphpar} {
Unless we give the idea some space and energy it will not really have much chanc
e of doing what we want it to. In the Metta Bhavana practice, there is no point
in repeating the words {\i
\u8216?}may I be happy\u8217? like a parrot, or like a record needle stuck in a
groove. We should try to feel the meaning of the words. This means using what I
would call the imagination \u8211? not in the sense that we are trying to make s
omething up, but in the sense that we are trying to imbue an idea with meaning.\
par\pard\plain\hyphpar} {
Notice in what tone of voice you say things to yourself. Words serve to express
feelings, and they do this not only in an abstract way \u8211? in terms of liter
al meaning \u8211? but by tone and intonation and by intention. Our primary rela
tionship with language is not with its literal meaning, but rather with its emot
ional texture. As young children we were sensitive to this emotional texture lon
g before we had begun to master the actual meaning of words.\par\pard\plain\hyph
par} {
If we say to ourselves {\i
\u8216?}may I care for myself\u8217? in an off-hand way, we cannot really expect
much to happen. But the same words imbued with imagination, with emotional colo
ur, may well produce the resonance within us that we are looking for.\par\pard\p
lain\hyphpar} {
Sitting with your eyes closed, try saying your name to yourself. Notice how you
say it. Try to say it with tenderness, with care. Give yourself time to feel any

effect this might have. Imagine it going down into your body, filling your body
. Try doing the first stage of the Metta Bhavana just using your own name, calli
ng yourself back to yourself.\par\pard\plain\hyphpar} {
{\b
{\i
Sustained Thought}}\par\pard\plain\hyphpar} {
In meditation this means following a connected line of thought with a definite p
urpose in mind. We employ this kind of thought when we guide ourselves through o
ur physical experience, as in a body meditation. We use it in the Metta Bhavana
when, for example, we recall the qualities of our friend to stimulate our apprec
iation of them.\par\pard\plain\hyphpar} {
It is normal to find oneself quite concentrated when one leads a meditation, whe
n one guides a class through a practice. This is the power of sustained thought
at work. Later, we will see how we can use this sustained thought to help us ove
rcome some of the distractions that crop up in our practice.\par\pard\plain\hyph
par} {
Mental activity cannot just be shut off in meditation. The mind has to be given
something useful to get on with, otherwise it will just run off and fool around.
In this way our minds really are rather like young children. There is a lot of
energy there, and if this mental energy isn\u8217?t engaged, it will tend to fin
d rather irritating outlets. I often use the word {\i
\u8216?}fascination\u8217? when I teach the mindfulness practice. Just as childr
en need to be entranced, fascinated, in order to engage their attention, so we n
eed to become fascinated with the breath.\par\pard\plain\hyphpar} {
So the main point here is not to regard thought as a negative thing to be got ri
d of, but to learn to use it to help us go more deeply into the practice. Though
t is the tool that is most readily available to many of us, and unless we employ
it we will not get very far at all. At least to begin with, it is always going
to be occupying our attention in one way or another. In fact, it is now known th
at during meditation blood flow to the brain increases significantly, making it
more energetic, not less \u8211? so we may as well make the best of it.\par\pard
\plain\hyphpar} {
In order to move into a more concentrated state we will have to use one or both
of these modes of thinking. They contrast sharply with the usual way the mind wo
rks. If we close our eyes and attend to what is going on in us mentally, we will
probably find, once we settle down, that thoughts just pop up and develop furth
er thoughts in a sort of associative or discursive process. We think of one thin
g and by association this brings another thing to mind, and another, until befor
e very long we find that we have moved a long, long way from the first thought,
if indeed we can remember it at all. This kind of mental activity is largely dev
oid of self-reflective awareness \u8211? that is, devoid of the type of awarenes
s we are cultivating in meditation. It is as though {\i
we }are not deliberately thinking at all, but thoughts are somehow spawning furt
her thoughts without our having any say in the matter. Our thoughts are mental o
rphans, unplanned and left to roam around with no meaningful future.\par\pard\pl
ain\hyphpar} {
The real begetters of our thoughts are not ourselves but the constant streams of
information we expose ourselves to. Our attention is pulled from one thing to t
he next, our heads are bursting with thoughts jostling to get a hearing, and in
the general internal hubbub we never really pick up a clear message. The quality
of the thoughts is not the issue here \u8211? many of them may be great thought
s \u8211? but if we give them no space we will never make anything of them. For
example, a lot of people read {\i
\u8216?}self help\u8217? books, one after another, hoping that at least some of
this wisdom is going to stick. And they are mystified when it doesn\u8217?t. But
if we stuff too much into the mind, we won\u8217?t be able to digest anything.
And when the appetite goes, we lose the flavour of what we are taking in.\par\pa
rd\plain\hyphpar} {
When it is over-stimulated, the mind is eager to exhaust itself, thinking, think
ing, thinking. It doesn\u8217?t really care what it thinks. It is an addict for

thoughts. And we might have taken up meditation because we are sick to death of
this constant, restless, pointless mental activity. We want a little peace of mi
nd.\par\pard\plain\hyphpar} {
But this kind of mind is like a child. We cannot just put it in the corner and e
xpect it to sit quietly. We have to give it something to do, something it will e
njoy. Eventually we will find that it begins to settle down. With patience we ca
n learn to keep the mind occupied with a simple and enjoyable train of thought.
And we will find that the calmer the mind becomes, the more subtle the thoughts
become.\par\pard\plain\hyphpar} {
So we need to think in order to meditate. We need to cultivate clear, directed t
hought that is related to the practice we are doing. Of course this will also sp
ill out into the rest of our lives. We will find that we are better able to appl
y our minds to things. We will experience our thinking as brighter and more focu
sed. Thinking of this kind also has a positive emotional quality. We will find t
hat clear, bright thinking is in itself an enjoyable experience.\par\pard\plain\
hyphpar} {
Before we move on, it is worth mentioning one other kind of thinking that plays
an important part in meditation.\par\pard\plain\hyphpar} {
{\b
{\i
Intuition}}\par\pard\plain\hyphpar} {
I like to think of intuition as simply a subtler level of thought and imaginatio
n. It is the ability to encourage the mind in a certain direction with a particu
larly light and subtle touch. I do not think intuition is a gift you are born wi
th, but acquired through developing some degree of calm clarity. It is by the de
liberate exercise of directed sustained thought or clear initial thought that we
slowly build up the ability to use our minds intuitively.\par\pard\plain\hyphpa
r} {
At a certain point we find that the directions we are giving ourselves no longer
always need to be made so explicit. As it becomes more concentrated, the mind b
ecomes increasingly sensitive. If we know someone very well we might sometimes h
ave the experience of being able to sense what they are feeling. Because we are
{\i
\u8216?}in tune\u8217? with them we are able to respond to very subtle signals.
This is a little like what happens when we are used to thinking in a directed wa
y during meditation and we begin to become more deeply absorbed in the object of
our meditation. To introduce a great clunking thought at this point, however we
ll-meaning it may be, can actually jolt us off track if its quality of energy is
in conflict with our mental state. It\u8217?s like trying to push a shopping tr
olley; it never quite seems to go where you want it to unless you have a very li
ght touch.\par\pard\plain\hyphpar} {
I don\u8217?t know if homoeopathic medicine works on quite the same principle, b
ut it\u8217?s interesting that the more dilute a homoeopathic remedy is, the mor
e effective it tends to be. Many of the remedies are diluted to such an extent t
hat they have no chemically analysable active properties left in them at all. Ne
vertheless they evidently work, even on animals. Faint or subtle does not necess
arily mean weak. And the imperceptible is not necessarily ineffective.\par\pard\
plain\hyphpar} {
So what we could call intuition is a very useful tool in meditation. However, it
does need to be based upon experience and developed over time. People often cla
im to be using this faculty when they are just being lazy. Free association, dri
fting from one thing to the next, seeing what happens, is not intuition. Intuiti
on is the exercise of a very finely-tuned sense which has developed through {\i
conscious }effort. If we wish to use this faculty we will have first to become e
xperienced in using the mind in a clear, directed way. After a while, this abili
ty will simply become a natural \u8211? though learned \u8211? response, and wil
l no longer need to be operated in a heavy-handedly deliberate way.\par\pard\pla
in\hyphpar} {
{\b
{\i

When to Let Go of the Object of Concentration}}\par\pard\plain\hyphpar} {

We have seen that even \u8211? or particularly \u8211? in the development of int
uition, we need to bring quite a degree of discipline to employing our thinking
faculties. There is, however, a time and a place to let go of the object of conc
entration to some degree and allow the mind to move away from what we have set o
ut to focus on. I say this a little reluctantly, because it is all too easy to g
et caught up in distractions that seem important at the time, but in fact have n
o real value.\par\pard\plain\hyphpar} {
But it would also be a mistake to stick slavishly with the object of concentrati
on, absolutely regardless of what the mind may throw up. Meditation is a slow pr
ocess of integrating disparate parts of our psyche; now and then some lost treas
ure will suddenly be unearthed, which is worth having a look at. The problem is
that it is all too easy to mistake pieces of junk for treasure. Our mind in this
respect is very cunning and will always be offering us alluring distractions.\p
ar\pard\plain\hyphpar} {
It\u8217?s like dreaming. There are some people who seem to think that you alway
s want to hear about their dreams, that all their dreams are of great value and
significance. They aren\u8217?t, of course, although there are such things as {\
i
\u8216?}big\u8217? dreams. Big dreams have a certain quality that distinguishes
them from normal dreams: they feel weighty. It is not so much the content but th
e texture of them. The same sort of thing can occasionally happen in meditation,
and like the big dream it is worth attending to.\par\pard\plain\hyphpar} {
For example, say you have no real memories before the age of seven and suddenly
there pops into your mind a vivid image of yourself aged five. What should you d
o? Call it a distraction and return to the breath? I think that sometimes you ju
st have to go with such things, see where they lead. However, it is the concentr
ated state of mind that has given rise to this experience, so if you let go of t
he meditation completely you will probably lose the treasure as well. It is ther
efore more a matter of allowing the former object of concentration \u8211? the b
reath, or the metta \u8211? to remain as a background to the new experience. Thi
s is quite different from just day-dreaming. It is like a big dream, so it shoul
d be listened to, but at the same time we should retain some connection with the
practice. And this is not easy.\par\pard\plain\hyphpar} {
On the whole, we should not be drawn away from the object of the practice down i
nteresting-looking by-ways. It\u8217?s best not to think about important experie
nces in meditation until they turn up, which by their very nature isn\u8217?t ve
ry often at all. People who have {\i
\u8216?}important experiences\u8217? probably also enthral their friends every d
ay with full details of all their {\i
\u8216?}big dreams\u8217?.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Emotion\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
To outside observers Buddhism has in the past seemed to be a rather passionless
business \u8211? an impression not helped by the fact that the term for the Budd
hist goal, nirvana, is commonly translated {\i
\u8216?}extinction\u8217?. In fact, what we are working towards is not an unfeel
ing state, but rather what I would prefer to call a clarity of passion. We are t
rying to infuse passion with mindfulness, bringing together what we call the hea
rt and mind into an integrated whole.\par\pard\plain\hyphpar} {
Meditation without emotion would be a dry affair, and it would not be able to en
gage our interest for very long. Emotions are \u8211? as the word itself suggest
s \u8211? what really move us. Without some degree of emotional engagement in th
e practices, there would be little sense of pleasure, and no real motivation to
perform them.\par\pard\plain\hyphpar} {
However, while we can to some degree choose to think about something, it is far
harder to make ourselves feel something. Emotions are going on all the time at s
ome level of our being, and their very nature \u8211? as the word emotion sugges
ts quite literally \u8211? is to move out, which is when we can become aware of
them. If we do not let them move out, if we do not allow them to manifest even i

n our own minds, if we don\u8217?t acknowledge their existence, then they find i
ncreasingly negative means of making themselves known.\par\pard\plain\hyphpar} {
An extreme example of this is the manifestation of certain physical illnesses th
at have as one of their causes the repression of emotion. Research has shown tha
t men who suffer heart attacks relatively early in life are often those who had
an inability to experience and express their feelings. It is as though the heart
is no longer able to hold all the unexpressed emotion, and in the end it bursts
.\par\pard\plain\hyphpar} {
We have already dealt with certain aspects of the process of using the body and
using thought to contact feelings and emotions, but I want to say a little more,
as this is a very important area. Buddhism draws a clear distinction between th
e terms {\i
\u8216?}feeling\u8217? and {\i
\u8216?}emotion\u8217?. {\i
\u8216?}Feeling\u8217? has quite a narrow range of reference: it means the simpl
e reaction of pleasure or aversion to our experience of bodily sensation. Emotio
ns, on the other hand, are more complex sets of responses that arise due to feel
ings interacting with our total being. In this sense, feelings are physiological
ly based, while emotions are more subject to our psychological conditioning.\par
\pard\plain\hyphpar} {
Clearly, feelings based on physical sensations have a strong effect on our emoti
onal state. Pleasure tends to make us happy, whereas pain or discomfort tends to
make us unhappy. The same is true on a mental level. If we are under stress, th
rough feeling either overloaded or under-employed, we will be unhappy, while if
we are engaged in an interesting project we will be happier and more energetic.\
par\pard\plain\hyphpar} {
So much, so obvious. However, we can use this connection between feelings and em
otions in meditation. To begin with, we set up the body in a comfortable manner,
and encourage a sensitivity to the sensations within it, particularly pleasant
sensations. These may be no more than feelings of stillness or relaxation, but t
hey should be dwelt upon, because taking this sort of interest in our physical s
ensations feeds into our emotional state.\par\pard\plain\hyphpar} {
We can also use the imagination to bring out what is enjoyable in our sensations
. Take, for example, the simple sensation of the breath gently opening up the ch
est, the rib-cage slowly expanding with the incoming breath and then relaxing wi
th the out-breath. If we add to this sensation the idea of the body opening to l
ife as we breathe in, and a sense of giving ourselves fully to that life as we b
reathe out, we will find that the thought strengthens the sensation, and the sen
sation supports the thought. We can set up a kind of positive feedback between t
he two.\par\pard\plain\hyphpar} {
Together they will encourage an emotional response in us which will in turn deep
en the whole of our experience of the breath, allowing our mind to become increa
singly absorbed in the practice. The first stage of the metta practice can be ca
rried out more or less entirely on this level of paying notice to the body, and
encouraging through the imagination and enjoyment of ourselves as a physical exp
erience, an enjoyment of our physical self.\par\pard\plain\hyphpar} {
We can, for example, bring our attention into the area around our heart and allo
w the breath to open up this area, while imagining a warmth or a soft light slow
ly developing inside our chest and then spreading throughout our body. This is v
ery likely to give rise to a positive emotional response towards ourselves. We a
re in fact wishing ourselves well \u8211? we are just using a rather different a
pproach to the stimulation of metta.\par\pard\plain\hyphpar} {
Another way of encouraging our emotions to be part of our meditation experience
is through the use of thought in a more direct manner. We might bring to mind so
me idea or memory that holds an emotional resonance for us. Personally, I someti
mes read a poem before I meditate, one that I know well, and that I know will te
nd to encourage emotional sensitivity.\par\pard\plain\hyphpar} {
I always take a few poetry books with me on retreat. Not only do I find that cer
tain poetry helps me to a direct contact with my emotions, I also find that the
awareness I build up when meditating a lot allows me to deepen my understanding

and appreciation of poetry. In time, it seems to me that certain poems can becom
e positively charged \u8211? reading them is a little like plugging oneself into
an {\i
\u8216?}emotion battery\u8217?. I am sure the same is true for the visual arts a
nd music.\par\pard\plain\hyphpar} {
Traditionally, Buddhist meditation practice takes place within a context dedicat
ed and designed to support and encourage the development of awareness and kindne
ss. And that context includes a strong aesthetic element. Beautiful pictures ado
rn the walls, there is chanting of devotional verses, and of course an image of
the Buddha on the shrine, radiating calm and compassion, is the focal point. And
there is a purpose to it all, which is to include our emotions in our practice.
\par\pard\plain\hyphpar} {
Sometimes when we meditate it will seem that while we have plenty of emotional e
nergy, it is of a rather different kind to that which we think of as positive. I
t certainly isn\u8217?t unusual to find that if we try to stimulate a feeling of
metta towards ourselves, what in fact happens is that another seemingly contrar
y emotion arises. It seems that we often have to work through a layer of other e
motions before we begin to get in touch with metta.\par\pard\plain\hyphpar} {
Sadness and anger, in particular, come to the surface. I do not see such emotion
s as contradictory to the development of loving-kindness. Some of us invest a lo
t of energy in keeping such emotions at arm\u8217?s length, when in fact they ar
e very much part of the human condition. All of us suffer from feelings of lonel
iness and isolation \u8211? they seem to be part of the price we pay for possess
ing self-reflective awareness. On one level we are always alone, and we can neve
r be fully otherwise except through a fundamental shift in the way we perceive o
urselves in relation to the rest of reality.\par\pard\plain\hyphpar} {
However, we tend to think that emotions such as sadness and anger are bad, even
perhaps shameful, and we do what we can to avoid experiencing them. In meditatio
n we are creating a vessel, an overall context, in which such feelings can be ex
perienced, and we should not be scared to allow them room. What we try to do is
contain them in a context of mindfulness and metta. Meditation is not a way of a
voiding such feelings or of constructing a perfect internal world, free of the m
ore painful aspects of human life. Rather, it is about creating a space where fe
elings find room to be experienced without the harmful effects they might have u
nder other circumstances. Unexpressed feelings will find a way to be heard, and
in order for them to do this we often have to construct destructive situations i
n the concrete world. The more conscious such feelings are, of course, the less
we need to do this.\par\pard\plain\hyphpar} {
I have known people who have spent their first few months of metta practice in t
ears. It is as if finally they are able to feel the pain that has been no more t
han an unidentified sense of foreboding for so many years. They are by no means
rare. Through meditating we are inviting our emotions into awareness. Although i
t can sometimes feel painful, it is also a great relief to be more fully aware o
f the fears and pains that inhabit our twilight consciousness. In the end they a
re just emotions. Their destructive power lies not in the clear experience of th
em but in the shadows where we cannot bring ourselves to shine the light of awar
eness.\par\pard\plain\hyphpar} {
In {\i
\u8216?}The Inn at Tamagawa Station\u8217? the Zen poet Ryokan expresses well th
e relationship between so-called positive and negative feelings. It seems we can
not blot out one without blotting out the other.\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
{\i
Midautumn \u8211? the wind and rain are now at their most melancholy.}\par\pard\
plain\hyphpar} {
{\i
A wanderer, my spirit is inseparable from this difficult road.}\par\pard\plain\h
yphpar} {
{\i
During the long night, dreams float from the pillow \u8211?}\par\pard\plain\hyph

par} {
{\i
Awake suddenly, I have mistaken the sound of the river for the voice of the rain
.}\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
Meditation shows us that we do not have to avoid our emotions, that they do not
control us, that they come and go \u8211? if they are acknowledged. Even the mos
t terrible feelings of hatred, while they certainly should not be encouraged or
unduly dwelt upon, are still part of our meditation experience. When they occur,
it is important to try to experience them in the vessel of mindfulness, to give
them room to be felt, to create a safe context for the experience of them. We w
ill be taking a closer look at negative emotion and how to work with it in the n
ext chapter.\par\pard\plain\hyphpar} {
I want to add a few words about sadness, as I believe this emotion is to some de
gree a positive one, at least on a relative level. One way of talking about the
aim of Buddhist practice is to say that we are trying to come to terms with how
things really are. Our suffering comes mainly from not fully accepting the fact
of impermanence. According to Buddhism, impermanence is not just one particular
quality of things, it is the defining quality of all things. There is only imper
manence.\par\pard\plain\hyphpar} {
This might at first seem a negative view of the world, but it is not really a vi
ew at all. It is just the way things are. It is not a way of looking at things b
ut the ineluctable nature of things themselves \u8211? including, of course, us.
We resist this realization quite tenaciously, we want things to remain the same
, we want something lasting. But beauty is of its essence born out of impermanen
ce. A true experience of the real delight and joy that the world and relationshi
ps can afford us is based in the acceptance of their impermanence. And within th
is is a feeling of sadness. Sadness is the emotion we are trying to avoid in mai
ntaining a view that denies the full significance of impermanence. This emotion
of sadness needs to be felt. It will be present until we have taken on the fact
of impermanence more fully.\par\pard\plain\hyphpar} {
It seems to me that the ability to appreciate ourselves, and others, and the wor
ld around us, is linked to a willingness to feel sadness: not a self-indulgent s
entimental sadness but a sadness which is an expansion of the heart towards the
world. It is this quality, it seems to me, that is to be found in Ryokan\u8217?s
poetry. There is a full acknowledgment of sadness and also a movement of the he
art that goes beyond those feelings. The movement is from an individual perspect
ive towards a more universal sense of how things really are.\par\pard\plain\hyph
par} {
It is when we acknowledge emotion that it becomes possible for us to transform i
t. As long as we deny our suffering we cannot work creatively with it. Through m
editation we are trying to have a deeper, more authentic experience of ourselves
. This does not mean that we magically move beyond suffering, but it does mean t
hat we open up the possibility of doing so.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
The Body\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
We have already dealt with the body in some detail, both in Chapter One and in r
elation to thoughts and emotions. As we saw in the body meditation, we try to gr
ound our experience in the immediate and concrete, allowing the experience of ou
r emotional and mental state to root itself in awareness of the body. Throughout
our meditation the body gives us an experience to come back to whenever we feel
we are losing our way. If we pay attention to the body in meditation it will he
lp to keep us in our present experience. While the experience of the body may be
come increasingly subtle as we become more concentrated, it remains the foundati
on of our self-awareness.\par\pard\plain\hyphpar} {
There is no absolute division between thoughts, emotions, and physical sensation
s. Meditation is neither a mental activity, nor an emotional activity, nor a phy
sical one. It is mental and physical experience fused together with emotion \u82
11? or, rather, infused with emotion. Emotion is a sort of bridge between the bo
dy and the mind. Its origins may well be in simple bodily feeling but it will al

so directly affect our mental experience. In this way we are trying to integrate
these separated aspects of ourselves into a unified experience. By maintaining
an awareness of all three we can begin to appreciate their interrelationship; an
d as we become more concentrated we will also feel a sense of them gathering tog
ether around the object of concentration.\par\pard\plain\hyphpar} {
For example, in the Mindfulness of Breathing we try to establish a firm sense of
the breath in the body. This physical awareness is supported by clear and direc
ted thinking and also by an emotional receptivity to the experience of the breat
h. This is what full awareness means. If one of these elements is missing from o
ur experience the meditation will have less depth; it will be less rich, less sa
tisfying, less full.\par\pard\plain\hyphpar} {
So we are looking for a balanced sense of ourselves, a broad awareness of our ex
perience, which will support and enrich our ability to appreciate the object of
meditation. We will tend towards losing contact with at least one of these aspec
ts of our experience, and when this happens we will find it increasingly difficu
lt to remain with the object of concentration. If we feel we are losing the thre
ad of the practice we need to check that the background of our practice contains
an awareness of our body, emotions, and mental activity.\par\pard\plain\hyphpar
} {
In the early stages of concentration we can work quite deliberately with these e
lements of awareness. As we become more concentrated a fusing of them will begin
to occur, which will give rise to a sense of well-being and integration that wi
ll help us maintain that concentration.\par\pard\plain\hyphpar} {\page } {\s1 \a
fs32
{\b
{\qc
7
{\line }
The Five Hindrances\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\pla
in\hyphpar} {
So far, we have been looking at the process of trying to produce and maintain po
sitive mental states in quite general terms. We have seen that this is not a pas
sive exercise but, rather, one in which we try to engage as consciously and full
y as possible. We have established that we need to make an appropriate effort to
maintain the object of our meditation as well as cultivate a broad background a
wareness that supports the awareness of that object.\par\pard\plain\hyphpar} {
Sometimes, however, we will find that these general approaches to our practice d
o not seem to be enough to stop our mind moving away from the object. And it may
be that there is a dissenting element dominating our experience to such a degre
e that we do not really feel able to engage fully in the meditation. In this cha
pter we will be looking a little more closely at the kind of things that can inh
ibit the deepening of our meditation experience.\par\pard\plain\hyphpar} {
In meditation we withdraw our attention from the outside world, we move away fro
m sense-based consciousness, and then see what happens, see what is there. The f
irst step is to simplify our sense experience, reduce its input, and practise fu
lly experiencing it \u8211? something we cannot do when it is passing through in
a rush. So to begin with we need to bring our awareness to our present experien
ce of ourselves, to those aspects we have just been considering \u8211? thoughts
, emotions, physical feelings.\par\pard\plain\hyphpar} {
Normally, although our experience is dominated by what we are taking in through
our senses, we give ourselves little time for all this sense experience to settl
e within us; sense experience is piled upon sense experience. Often this feels u
nsatisfactory, but instead of trying to simplify our experience we continue to s
eek out new sensations that we hope will do the trick. We want to believe that t
he world, in the sense of what is outside of us, can supply us with all the esse
ntial components for our contentment and happiness and assemble them too. We wan
t to believe it is a matter of finding just the right job or the right sexual re
lationship for everything to fall into place.\par\pard\plain\hyphpar} {
Of course these things are important \u8211? we need to be nourished by friendsh
ip and satisfying external experiences; we need to feel that we are doing someth

ing of worth with our lives. Yet our ability to be nourished by the external wor
ld, to find enjoyment and fulfilment in the things that we do, is largely depend
ent on our internal mental states.\par\pard\plain\hyphpar} {
Our addiction to external experience is based in a sense of internal impoverishm
ent, a kind of hunger and restlessness. If we don\u8217?t see this, our experien
ce becomes increasingly shallow, and the only way forward seems to be to seek ou
t bigger experiences. Either that, or we give up. We become cynical and adopt an
attitude of hard pragmatism, experiencing life as something to be got through.\
par\pard\plain\hyphpar} {
If we really take the time to examine the underlying emotional tone of our lives
we will find, I am afraid, that it is very largely dominated by negative emotio
ns. It is this general tone of variously combined negative emotions that manifes
ts as the constant need we have to be doing something \u8211? talking on the pho
ne, watching television, eating, preferably all at the same time. We use this ki
nd of half-experienced activity in order to keep our awareness on a shallow leve
l where we won\u8217?t feel the underlying pain or unsatisfactoriness of our liv
es.\par\pard\plain\hyphpar} {
In meditation we come to experience these tones of negative emotion as hindrance
s to our ability to access more positive states of mind. At the same time, we ha
ve the time and space to experience them more clearly and directly in this form,
and therefore begin to dismantle them.\par\pard\plain\hyphpar} {
As long as these states of mind form the background to our experience it is very
hard to enjoy what we do. They are not particular to meditation, nor are they a
product of meditation. They just become more obvious to us when we try to medit
ate, because we have consciously put aside the ceaseless activity we use to inhi
bit our experience of them. So meditation is a great place to work with these me
ntal habits. It is because we are consciously trying to develop positive emotion
al/mental states that the hindrances opposing them become highlighted.\par\pard\
plain\hyphpar} {
If our meditation is going well, so that we are moving towards more positive sta
tes of mind, all we need to do is go with the practice. We don\u8217?t need to l
ook for problems, we don\u8217?t need to hunt down our negativity like some dang
erous animal. Sometimes, however, we will find that we do not seem able to move
in the direction we wish, that our experience in meditation feels stuck.\par\par
d\plain\hyphpar} {
At these times we need to make a creative and active intervention. The first thi
ng we have to do is be clear about what is happening. We need to bring into awar
eness what is hindering our progress. The five hindrances are a traditional way
of viewing our experience and bringing a sense of clarity to what is happening.\
par\pard\plain\hyphpar} {
It is said that whatever is inhibiting the development of mindfulness and metta
can be categorized as one or more of these five hindrances. They allude to the t
one or quality of feeling of our experience, rather than the more conscious ment
al content. For example, we might be trying to meditate but we just cannot stop
thinking about work. The hindrance is not the thoughts about work as such; it is
the underlying emotional energy connected with \u8211? and giving rise to \u821
1? the thoughts we are having. We might be worried about our work, or we might b
e excited about it, and it is this general quality of our thoughts that we need
to identify and deal with. Rather than getting caught up in the particular detai
ls of our thoughts, we want to go deeper into the background emotional state tha
t is giving rise to these details.\par\pard\plain\hyphpar} {
The five hindrances are (1) hatred or ill will, (2) desire for sense experience,
(3) restlessness and anxiety, (4) sloth and torpor, and (5) doubt and indecisio
n. Let\u8217?s take a look at these in turn, and try to get a feeling for them.
Then we will look at some general approaches to dealing with them.\par\pard\plai
n\hyphpar} {\s2 \afs28
{\b
Hatred or Ill Will\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
As I have already mentioned, hatred is regarded in Buddhism as a very strong att
achment. When we have feelings of ill will we tend to hold on to them, to nurtur

e them. We encourage minor irritations to mature into hateful feelings. They see
m to fascinate us and can easily come to dominate our inner life. Sometimes they
are directed towards external objects: other people \u8211? sometimes they turn
inwards: we look for imperfections in ourselves and resent what we find.\par\pa
rd\plain\hyphpar} {
We need to learn to unhook these feelings from their object. It is the object th
at we use to justify such feelings and keep them fed and thriving. Ill will can
take many forms, of course. But in meditation we try to cut through this sort of
thing. We are not concerned with the rationalization of such feelings \u8211? w
ho said what to whom, or in what precise way we have been offended or slighted.
Exploring all the details of our outrage simply serves to stop us really experie
ncing the emotional core of these feelings, which is harmful to our own well-bei
ng.\par\pard\plain\hyphpar} {
We have to be able to distinguish between ill will, or hatred, and anger. There
is something stuck and inturned about ill will; we do not really want things to
change for the better as this would remove the grounds for the feelings in which
we have invested so much. Sometimes it is our refusal to experience our anger t
hat leads to the more insidious and festering feelings of ill will. I am sure we
have all had the experience of being direct about our feelings and clearing the
air. The clean, honest expression of our feelings can cut through the rationali
zations associated with ill will and lead to a resolution of a painful situation
. However, there is a thin line between anger and ill will, and we need to be ca
reful not to foster either of them. In the end it is probably best to try not to
operate on the basis of either of these emotional states.\par\pard\plain\hyphpa
r} {
To begin to deal with such feelings in meditation we need to acknowledge them as
honestly as possible. We have these sorts of feelings, and we have to take resp
onsibility for them; we can\u8217?t just say {\i
\u8216?}It\u8217?s his fault I\u8217?m angry\u8217? \u8211? and wait for him to
do something to restore our good humour. Our anger belongs to us, and it\u8217?s
up to us to do something about it. We know this really. There are times when no
one seems to be able to disturb our good humour; and there are times when every
one seems to be more or less objectionable.\par\pard\plain\hyphpar} {
So first we have to realize that we are subject to ill will. If we have a strong
investment in a certain idea of ourselves as, for example, a very {\i
\u8216?}reasonable\u8217? type of person, it might be quite hard for us to do th
is, as it challenges the idea we have of ourselves. It is not at all uncommon fo
r people to find, at some point in their practice, that they experience a lot of
anger, even rage. It is all that ill will built up over years of {\i
\u8216?}being a reasonable sort of guy\u8217? coming to the surface.\par\pard\pl
ain\hyphpar} {
When this happens we need to acknowledge these feelings frankly and keep in touc
h with a desire to work through them. Strong feelings in meditation can be of gr
eat help. They contain a lot of emotional energy. We need that energy to be avai
lable to us in order to access some positive emotion. Indeed, in meditation it i
s possible for our emotional energy to flip over quite dramatically from negativ
e to positive. For this to happen we need clarity and mindfulness. If the feelin
g is seen clearly and its damaging aspects are acknowledged, then it will tend t
o change.\par\pard\plain\hyphpar} {
We must not be afraid to feel in meditation. Meditation can be very empowering i
n the sense that we learn to experience ourselves more fully and honestly. By do
ing so within a context of clarity we also learn that these unacceptable feeling
s do not need to be feared; we do not need to be controlled by them.\par\pard\pl
ain\hyphpar} {
This is a very important area. We do not have to look very far to observe the po
wer of negative emotion, particularly unacknowledged negative emotion. History i
s full of horrendous acts of barbarity, dressed in notions of religious or natio
nal or racial purification \u8211? horrors which suggest to us that civilization
s wish away negative emotion at their peril.\par\pard\plain\hyphpar} {
It is comforting to think that the people who perpetrate such horrors are someho

w {\i
\u8216?}bad\u8217? and that we ordinary decent folk are {\i
\u8216?}good\u8217?. But while it may well be true that some people are more inc
lined to evil than others, it is dangerously na\u239?ve to think that we are fre
e of the kind of emotional tendencies that could, under certain circumstances, l
ead us, perhaps gradually, to truly evil action. Buddhism does not address itsel
f only to {\i
\u8216?}good\u8217? people. It observes that all of us are capable of violent ha
tred. But it also observes that by the same token we are capable of sublime comp
assion. The matter cannot be left to chance \u8211? the stakes are too high. We
all need consciously to cultivate our impulses for the good and work towards the
transformation of our negative aspects.\par\pard\plain\hyphpar} {
In order to take responsibility for ourselves we have to realize that we can and
do actively create our own states of mind. It is true that a whole web of condi
tions have made us what we are, but we are still capable of self-conscious chang
e \u8211? and we are responsible for this change.\par\pard\plain\hyphpar} {
Closely associated with hatred is fear, and again it is quite common for this em
otion to surface at some point in our practice. Many of us have feelings of sham
e around our fear. It undermines the idea we have of ourselves and our world. Pe
ople who survive disasters are known to be prone to long-term post-traumatic str
ess involving panic attacks, such is the devastating effect on the psyche of a s
udden experience of intense fear.\par\pard\plain\hyphpar} {
We shouldn\u8217?t try to force these feelings out in the open so that we can za
p them with our love gun. But negative emotions do not thrive in a situation of
clarity and metta. Meditation has its own organic process \u8211? it is self-reg
ulating. Given time, honesty, and gentle persistence, these feelings will come i
nto the light of awareness and by then we will be ready to deal with them. What
meditation requires is a wish simply to see ourselves as we really are. Behind t
hese forbidden feelings of fear and anger is a lot of pain and loneliness, but i
f we can uncover these a tremendous energy is there to be released in another di
rection \u8211? towards joy and compassion and loving- kindness.\par\pard\plain\
hyphpar} {\s2 \afs28
{\b
Desire for Sense Experience\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
This is the most common of all the hindrances. In fact it is so everyday that we
hardly notice it. For many of us that\u8217?s what is happening in our minds mo
st of the time. Sometimes it has to stop before we realize it was there in the f
irst place. It includes all the kinds of day-dreaming with which we please or ex
cite ourselves. Basically, it takes us away from a world in which we cannot alwa
ys have what we want into an imaginary one, or a memory, where we can.\par\pard\
plain\hyphpar} {
It tends to be closely allied to enjoyment through the senses, so it includes \u
8211? obviously \u8211? sexual fantasies, food fantasies, etc. (the list is as e
ndless as the human imagination). But it also includes the more subtle pleasures
of just thinking about something: in Buddhist psychology the ordinary human min
d is treated as one of the sense organs.\par\pard\plain\hyphpar} {
On the whole, these distractions tend to be rather facile. But they are neverthe
less powerful, as they tap into habitual patterns of thought: deep, well-worn gr
ooves. They are therefore rather hard to get out of. I remember someone on a ret
reat very honestly admitting that the first week of his meditation was more or l
ess taken up with sex and windsurfing \u8211? and this was a fairly experienced
meditator. (I didn\u8217?t ask if he ever managed to combine the two without fal
ling off.)\par\pard\plain\hyphpar} {
We will soon become acquainted with desire for sense experience. It is sometimes
called {\i
\u8216?}monkey mind\u8217?, from the image of a young monkey frolicking in a tre
e laden with fruit; he does not even bother to finish one fruit before he leaps
to grasp the next. The hard part is to catch ourselves doing this kind of thing
before we become lost in it. It is very different from the kind of thought that
is useful in our practice, but we have somehow got to try to get the little monk

ey interested in the meditation. If we just lock him in a cage he will set up an

awful howling.\par\pard\plain\hyphpar} {
Hindrances often overlay one another, and this sort of distraction is sometimes
what we could call a {\i
\u8216?}presenting distraction\u8217?. That is, we encounter this hindrance part
ly just out of habit, or to occupy ourselves so as not to confront other feeling
s lurking a little deeper down.\par\pard\plain\hyphpar} {
This hindrance pairs up with ill will in so far as they are opposite sides of th
e same coin, one being based in craving and the other in aversion. They are both
very strong tendencies within us, so we have to be realistic and expect them to
turn up from time to time during our meditation practice.\par\pard\plain\hyphpa
r} {\s2 \afs28
{\b
Restlessness and Anxiety\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Here is another faithful friend. This hindrance has two levels of manifestation.
It may present itself in the body, so that we just cannot get comfortable, we c
annot settle down, or we\u8217?re distracted by awful itches. Alternatively, it
may be more mental, in that we are worried about something. Did we turn all the
lights off? Where did we put that vital piece of paper? If you tend to be a bit
of a worrier, then you will tend to be a bit of a worrier in meditation as well.
If you are, you will find that however secure and carefully controlled your lif
e may be, your mind is always capable of coming up with something {\i
\u8216?}worth\u8217? worrying about.\par\pard\plain\hyphpar} {
People are often motivated to learn to meditate by this habit of mind. Clearly i
t also makes it quite hard to settle down to meditate, but it\u8217?s effective
as a motivator because, unlike the previous hindrance, it is not even slightly e
njoyable, and it is noticeably abated by even a little practice of meditation.\p
ar\pard\plain\hyphpar} {
The manifestations of this hindrance can, like those of the others, be seen in p
art as habits, ways of thinking that we have developed over the years. At one ti
me they might well have served a useful function, but once they turn into habits
and develop a life of their own, they not only become useless, but, like Franke
nstein\u8217?s monster, they turn against their creator, and become a haunting p
resence we can\u8217?t shake off.\par\pard\plain\hyphpar} {
This particular hindrance seems also to be part of the spirit of our age, so it
is quite likely that we function on the basis of this particular mental state mo
st of the time. It might well be that both our work and leisure are driven by re
stlessness and anxiety. And because it is so pervasive we can, as with desire fo
r sense experience, mistake some of its manifestations for rather positive quali
ties. Having {\i
\u8216?}drive\u8217?, being {\i
\u8216?}high-powered\u8217?, {\i
\u8216?}motivated\u8217?, and so on, are desirable qualities. We may feel that i
f we discourage this kind of feverish energy we will lack the will-power to make
it in the real world.\par\pard\plain\hyphpar} {
However, from the point of view of real life, we can transform this energy into
something far more satisfying and effective. Of course, it might be that such a
transformation will not only challenge our self-view, but also make us re-examin
e our values in relation to the world. But this does not mean that we will becom
e passive and lazy; rather, the clarity and positive emotion that meditation pro
motes will help us to engage more fully and energetically with the world.\par\pa
rd\plain\hyphpar} {\s2 \afs28
{\b
Sloth and Torpor\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
This is the converse of restlessness and anxiety, in that as soon as we begin to
meditate we slip into a warm bath of unconsciousness. This too can be a hindran
ce that manifests mainly in the body or in the mind. Its physical manifestations
are that your posture will tend to sag, your head will droop, and you may feel
yourself tipping forward. As a hindrance this is quite different from just being
worn out from a long day\u8217?s work: we know this because as soon as we stop

meditating we feel full of energy. As a mental hindrance, it ranges from a kind

of fuzziness or dullness to somnolence or stupor. It can be a very frustrating v
isitor, and hard to shake off once it has got a hold, as by its very nature we l
ack the clarity and presence of mind to be aware of it.\par\pard\plain\hyphpar}
{
If you tend to suffer from this hindrance you should make sure you do not contri
bute to it by meditating when you are tired or hot, or just after you\u8217?ve h
ad a heavy meal. Although it is the opposite of the last hindrance you are liabl
e to get regular visits from both, even in the same meditation. They are related
, in that if we operate from the basis of restlessness it is not unlikely that w
e will sometimes also have periods of sloth.\par\pard\plain\hyphpar} {
In its most extreme form, this fluctuation from a restless state to one of sloth
is similar to a manic-depressive cycle. From being over-stimulated and excited
the mind is likely at some point to collapse into a numbed, exhausted state. Nor
mally in meditation we are not dealing with this tendency in such an extreme for
m, but we will soon notice that we do have quite significant swings. Meditation
is a real opportunity to see the mind in action, in a way that our everyday live
s do not allow us the time or space to.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Doubt and Indecision\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
It is sometimes said that this is the main hindrance to meditation \u8211? not b
ecause it is the dominant one (or at least not in the sense that we are aware of
it), but because it makes it difficult to deal with the others effectively. In
this sense it often underpins our experience in a general way when we are distra
cted.\par\pard\plain\hyphpar} {
It is linked to not having a clear intention when we meditate, and lacking a sen
se of confidence that we can meditate at all. It is nothing to do with a rationa
l scepticism about meditation. (There is, after all, no reason to believe someth
ing just because you find it in a book.) Doubt as a hindrance is basically not v
ery conscious. It has an undermining quality, often based in feelings of low sel
f-worth.\par\pard\plain\hyphpar} {
To some degree we all experience this self-doubt; this might come as a shock to
those who regard themselves as confident. It is, of course, not peculiar to medi
tation. As with all the hindrances it is a mental habit built up over many years
. It underlies not only a lack of confidence but also a kind of bullish over-con
fidence. What we need to develop is a realistic sense of our own capacities whic
h allows us to work with our own mental states in a creative way.\par\pard\plain
\hyphpar} {
It is a sad fact that many people\u8217?s lives are dominated by a cynicism abou
t themselves and the world around them, a lack of belief in the possibility of p
ositive change in themselves, and of purpose in life generally. In its extreme \
u8211? but not uncommon \u8211? form it manifests as a nihilism that sees the wo
rld as meaningless, and human life as having no higher significance.\par\pard\pl
ain\hyphpar} {
The reasons for this are complex. Today we hear a lot of talk about alienation,
lack of values, the breakdown of traditional patterns of life, and so on. Buddhi
sm does not offer easy answers to these issues. It simply addresses the individu
al directly; it says that you can yourself experience the benefits of cultivatin
g positive emotions and mindfulness. It doesn\u8217?t ask us to believe in somet
hing outside ourselves \u8211? some divine power or political theory \u8211? tha
t will intervene to make everything OK. It suggests instead that we look more de
eply at our own experience and address the condition of our own minds directly.
It is through the real experience of being able to change ourselves that we deve
lop confidence in the potential of human consciousness to transcend greed and ha
tred.\par\pard\plain\hyphpar} {
When we begin to feel the effects of our own efforts, we find ourselves opening
to the possibility that life can improve, that there really is more to it than t
he mindless pursuit of power and wealth. According to Buddhism it is only throug
h individuals\u8217? efforts to develop that meaningful change can come about. T
his certainly doesn\u8217?t mean that such change should not be supported by pol

itical and social action; but this action can only have a lasting positive effec
t if it is based in metta, awareness, and insight. Social policy based in greed
or hatred or selfishness will only perpetuate these sad states of mind.\par\pard
\plain\hyphpar} {\s2 \afs28
{\b
The Five Hindrances as Basic Emotional Tendencies\par\pard\plain\hyphpar}\par\pa
rd\plain\hyphpar} {
The list of the five hindrances gives us a way of categorizing our experience of
distractions. It is an exhaustive list in that every state of mind that hinders
our concentration can be traced to one of these five basic emotional patterns.
The hindrances are not, of course, the same as what we usually think of as distr
actions \u8211? outside noise, physical discomfort, and so on. They describe not
particular experiences or sensations, but rather the underlying emotional tone
that conditions our response to those experiences and sensations.\par\pard\plain
\hyphpar} {
The list of the five hindrances goes back at least to the Buddha\u8217?s time \u
8211? so it isn\u8217?t just someone\u8217?s neat idea, waiting to be replaced b
y another neat idea. It has been accepted for a very long time as representing a
ccurately the basic patterns that human emotionality tends to take. These patter
ns do not arise from nowhere, but are being conditioned and strengthened all the
time. It would be true to say that if we are not in an aware, positive state we
are to some degree in the grip of one or more of these five negative mental att
itudes.\par\pard\plain\hyphpar} {
While meditation gives us the opportunity to work directly on these states of mi
nd, we also need to look at the conditions that are producing them. In itself, m
editation is not enough to eradicate these mental states if the rest of our live
s is encouraging and reinforcing them. The best way to explore the way the condi
tions under which we live affect our mental states is simply, in a sense, to rem
ove those conditions. You just make a deliberate choice to spend a bit of time c
ompletely alone, to experience not {\i
\u8216?}having\u8217? to do anything. While the idea of being alone can seem qui
te frightening, it seems to me that if we never try it we are missing out on a w
hole dimension of what it is to be human.\par\pard\plain\hyphpar} {
We live in a culture in which many of us feel loneliness without ever being trul
y alone for more than a few hours. Our ability to enjoy others and to appreciate
their company is dependent on being able really to enjoy and appreciate our own
company. Without some sense of emotional self-reliance we necessarily live in f
ear that the friendship of others might be withdrawn; and so to be able to value
being alone forms the basis for an ability really to be with others.\par\pard\p
lain\hyphpar} {
Our interaction with others, our relationships, our friendships, are the most im
portant things in our lives. Our lives would be totally empty without them. Howe
ver, in relation to the hindrances, a life without occasional times of positive
aloneness gives us no real chance to experience the hindrances in their basic fo
rm.\par\pard\plain\hyphpar} {
If we are constantly having to interact with others, we are also often having to
cover up what we are feeling or to modify our response to things in order to ge
t along. We might spend all day having to be pleasant and cheerful when undernea
th we are in a crabby mood; we then get home and explode at the kids or fall int
o a kind of lethargy, blobbing out in front of the television.\par\pard\plain\hy
phpar} {
Often our emotional states are so difficult to handle because we do not get the
time to experience them, free from the pressure of other people. While we are co
nstantly busy and interacting with others it is all too easy to think of these h
indrances as being produced by other people. Rather than just experiencing the f
act that we feel restless, we will find something in the outside world to blame
for this condition. If you are alone for a few days or weeks you begin to have t
o own these tendencies. When you get angry there is no one else to blame for it;
it\u8217?s just you, as it always is, but this time you know it.\par\pard\plain
\hyphpar} {

During periods of solitary retreat you begin to experience the hindrances in a n

ew way. This is because to some degree being alone breaks the chain of events th
at perpetuate these states. If you wake up in a bad mood and then have to go to
work, no doubt the subway will be overcrowded, the bus will be late, and your bo
ss will give you an impossible task: i.e. the world will conspire both to vindic
ate and to encourage your bad mood. On solitary retreat it is a lot easier just
to see that it is you that are in a bad mood, and a lot harder to disassociate y
ourself from the internal situation.\par\pard\plain\hyphpar} {
I have also found that longer solitary retreats have to some degree changed the
way I think of my own emotional life. Sometimes one can be in an emotional state
that has the potential at least to be very creative, but the demands of normal
life make it feel uncomfortable to be in that state. I believe that we no longer
value solitude, often mistaking the normal human need to contact oneself more d
eeply in this way for depression.\par\pard\plain\hyphpar} {
If you feel a need to be quiet and reflective (in itself a positive need) everyd
ay life often makes that need impossible to fulfil. People keep saying to you {\
i
\u8216?}What\u8217?s up with you? You\u8217?re very quiet,\u8217? as though it\u
8217?s rather suspect not to be {\i
\u8216?}your usual self\u8217?. You end up feeling guilty, or you {\i
\u8216?}make an effort to cheer up\u8217?.\par\pard\plain\hyphpar} {
Our society has made it {\i
\u8216?}normal\u8217? to live frenetic, restless lives, lives packed with events
and shopping. We are so used to living in such an anxious, wired state that if
we stop feeling like that we start to think there\u8217?s something wrong with u
s. It is our lives that give rise to our mental states; the five hindrances are
the consequences of a life led in an unbalanced way.\par\pard\plain\hyphpar} {
Through meditation we can begin to experience the mental states that are the res
ult of a deliberate effort to calm down and encourage positive emotional pattern
s, and we start to get a sense of what it would be like to live a life that prom
otes positive mental states.\par\pard\plain\hyphpar} {\page } {\s1 \afs32
{\b
{\qc
8
{\line }
Working With the Hindrances\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\
pard\plain\hyphpar} {\s2 \afs28
{\b
Acknowledgment\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The first thing to acknowledge is that these hindrances happen to all of us. We
each have our particular favourites, but at some point we will experience them a
ll. They are really not so terrible. If they didn\u8217?t occur, we wouldn\u8217
?t have to meditate in the first place; they are the working ground of our pract
ice. They are the forms our mental energy takes, and we need, in a sense, to acc
ept them. By this I do not mean passively putting up with them; we need to reali
ze that they are going to be there quite a lot of the time and that they have to
be acknowledged and dealt with in a creative way. We cannot just push them asid
e without cutting off a good part of our emotional and mental energy.\par\pard\p
lain\hyphpar} {
The next thing is to have confidence that they can be worked with. The same ener
gy with which we fantasize or worry can, with patience, be engaged with the obje
ct of our meditation. The first and most important way to work with these tenden
cies is to acknowledge them; and the whole point of having this theoretical mode
l is to help us to do that. We train ourselves to put a name to them \u8211? {\i
\u8216?}Oh, there\u8217?s my old pal Anxiety.\u8217? In this way we move from th
e subjective and associative realm in which they thrive to a more objective real
m.\par\pard\plain\hyphpar} {
To the degree that we can acknowledge how we really are, we create a part of our
selves that is free from that mental state. We will find that there is nearly al
ways at least a part of us that can see what is going on in a more objective man

ner. This does not mean splitting ourself off from our experience; rather, it me
ans trying to create a broader context within which to understand the experience
. Mental states are very fluid; they change from moment to moment. Awareness mea
ns having a sense of continuity above the ever-changing flow of mental states.\p
ar\pard\plain\hyphpar} {
Take the way we treat the emotional experience of a young child. A parent seeing
a child who is upset knows that half an hour later it will probably have forgot
ten all about whatever upset it and be restored to a happier state. The child ha
s no such perspective on its own experience and is for that moment consumed by i
ts unhappiness. As we become older we should develop a perspective that allows u
s not to be quite so engulfed by the passing fluctuations of fortune. However, v
ery often we never really do develop such a sense. Instead, many of us learn not
to feel. We learn not to pay attention to our emotions; we cut off from them. I
n meditation we are trying to relearn how to feel, and acknowledge our feelings
but at the same time not be overwhelmed by them. This, in essence, is what compa
ssion in Buddhism is about; it is an ability to feel so deeply that we no longer
distinguish between our own feelings and those of others \u8211? while at the s
ame time keeping a sense of awareness and clarity.\par\pard\plain\hyphpar} {
The hindrances can give tremendous energy to our practice once they become more
conscious. There is a story which relates to this, told by a very well-known mar
tial arts expert. She thought of herself as a very able woman, highly trained in
self-defence. Then one day she realized that under it all was a great well of f
ear. It was when she fully realized this that a tremendous energy became availab
le to her as her fear and the energy used to keep her fear down were released. I
t was not that she no longer had the fear, but that the fear was now available t
o her and could become integrated into her practice.\par\pard\plain\hyphpar} {
So we first have to cultivate the ability to look more objectively at our experi
ence when we meditate. It takes a particular kind of courage or fearlessness to
do this. The process of uncovering our mental habits is a long one, but it is ve
ry worthwhile, because these habits inhibit our enjoyment of life and stop us re
aching our potential as human beings.\par\pard\plain\hyphpar} {
With practice you learn to catch these hindrances before they get a really firm
hold on you. It is as though you learn to see them out of the corner of your eye
, creeping up on you. This means that you are paying closer attention to your ex
perience. It is increasingly easy to do as you learn to focus the mind, and as y
our mental activity reduces. It then becomes easier to sense the development of
a hindrance and catch it before it comes to dominate the mind.\par\pard\plain\hy
phpar} {
It is also worth remembering the image of Siddhartha sitting in meditation while
under attack from Mara, and the missiles from Mara\u8217?s army being turned to
sweet-scented flowers falling harmlessly around him. We may not manage quite su
ch a transformation, but in the end whatever is happening is just a collection o
f thoughts and emotions. They have no real power to harm us if we remain alert a
nd centred. We can always stop if it gets too much for us (which is unlikely).\p
ar\pard\plain\hyphpar} {
Hindrances occur in varying degrees of strength; they can be very obvious or the
y can be quite subtle. We will be working with these states, at least in their m
ore subtle forms, for a long time to come. We will become familiar with our own
particular favourites. It\u8217?s best if we don\u8217?t take them too seriously
in a sense. Don\u8217?t give them a power that in reality they don\u8217?t have
; they will come and go. In one sit they may feel intractable, then in the next
we might be completely free from them. Try to keep a sense of humour \u8211? no
hindrance likes to be laughed at.\par\pard\plain\hyphpar} {
So the most important means we have of dealing with these hindrances is simply b
eing aware of them. This means calling them by name. It does not mean trying to
unravel them. When we notice we have lost the thread of the practice we can ask
ourselves what it is that has taken up our attention, which of the hindrances it
is that we are beginning to inhabit; we can name it and then return to the prac
tice. Often this is all we will have to do \u8211? frankly admit we are being ca
ught in a distraction and reaffirm our intention to meditate.\par\pard\plain\hyp

hpar} {\s2 \afs28

{\b
Sky-like Attitude\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The monks and nuns of Tibet sometimes used to perform a practice in which they l
ay on their backs and looked at the sky. The sky in Tibet is particularly pure a
nd blue due to the altitude. They would gaze up at the sky for hours on end, ima
gining that their mind \u8211? or rather their consciousness \u8211? was as vast
as the sky.\par\pard\plain\hyphpar} {
In our practice we too can cultivate this experience of unlimited consciousness.
When we are troubled by a hindrance we can try to expand around it and give it
all the room of the sky. Hindrances are contractive by nature; they have a feeli
ng of closing down. We tend to collapse into them. Expand your awareness into th
e body, think of the hindrance as a passing cloud, let it go on its way. This is
not the same as completely ignoring it \u8211? we acknowledge it and go forward
.\par\pard\plain\hyphpar} {
I am reminded of a wonderful little routine by Richard Pryor, the black comic, i
mitating a white man walking through the jungle and encountering a snake. He is
completely freaked out and leaps two foot into the air, squealing {\i
\u8216?}Snake! Snake!\u8217? He then shows a black man encountering the same sna
ke. The black man sees the snake and doesn\u8217?t miss a step. He just gives it
a little wave, smiles, says {\i
\u8216?}Hi snake,\u8217? and strolls on.\par\pard\plain\hyphpar} {
The snake in this case is one of the five hindrances. When we spot it we can ove
r-react or we can just notice it and move on. We try not to excite it by shrieki
ng and jumping out of our skin. We try to allow our experience to broaden out, c
onnecting with a sense of the vastness of the mind that is all around the worry
or the craving, both in space and time. With this we counteract the tendency to
fall into a contracted state centred around the hindrance.\par\pard\plain\hyphpa
r} {
We can deliberately bring attention to our posture, relax the body, and have a s
ense of the breath. In this way we try to create a sense of space that includes
the hindrance without being focused on it. You can see why this is called a skylike attitude; instead of pushing the hindrance away we expand around it.\par\pa
rd\plain\hyphpar} {\s2 \afs28
{\b
Cultivating the Opposite\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
If we have acknowledged the hindrance and tried to let it go, but it still hangs
around, then we might need to try something a little more active. One thing we
can do is consciously cultivate the positive emotion opposite to it. This can be
done in a number of ways \u8211? by using thought, or by working through the bo
dy, or by a combination of the two.\par\pard\plain\hyphpar} {
It is sometimes helpful to see the hindrance in terms of the quality of its ener
gy. Some hindrances, such as anxiety, or ill will, or craving, may well have a h
igh energy to them (though they don\u8217?t always) in which case we will tend t
o feel as though our energy is high up in the body. We can work against these hi
ndrances by trying to ground our energy in the body, bring it back to base, calm
it down. We can bring our awareness to a sense of being {\i
\u8216?}earthed\u8217?, or take our attention to the sensations of contact with
the ground, and be aware of the breathing deep down. With hindrances which have
a dull, low energy tone to them, we need to get our energy moving again by bring
ing our awareness higher up in the body. We need to encourage a sense of energy
starting to flow, and even bubbling, to allow the hindrance to move on.\par\pard
\plain\hyphpar} {
To a greater or lesser degree, the body will manifest the hindrances in some way
or other \u8211? so learn to use your body to help counter them. Just softening
one\u8217?s face is sometimes enough to allow one to let go of feelings of hatr
ed. And just bringing up the head and opening the chest can be enough to wake on
e up and brighten one\u8217?s awareness.\par\pard\plain\hyphpar} {
Over time we will get to know the character of our own customary distractions. I
f we are constantly prey to ill will, we might want to concentrate our efforts f

or a while on the first stage of the Metta Bhavana. If we experience a lot of re

stlessness and anxiety, we can be aware of this tendency before we start the pra
ctice, and perhaps make a list of all the things we are likely to worry about an
d keep it for later. Then we can make sure that we spend an appropriate amount o
f time settling the body with a body meditation. And during the meditation we ca
n use initial or sustained thought to promote a sense of calm.\par\pard\plain\hy
phpar} {
Hindrances have to be worked with over time, not just in a piecemeal fashion. An
d it is true to say that the meditations themselves are the best antidote to the
hindrances. Over time the hindrances are diminished by our sincere efforts to d
evelop positive emotional qualities. The practices are themselves the cultivatio
n of the opposite qualities to the hindrances, so the best thing we can do is to
return to the practice as often as possible.\par\pard\plain\hyphpar} {
This might mean that we have to go back and start over again and again, but ever
y time we reconnect with the practice we are working against the hindrances. Thi
s is a very simple point and relates to the idea of intention that we discussed
before. It is very simple but easily forgotten. If you feel you are getting lost
in a hindrance \u8211? stop! Open your eyes for a second, take a couple of deep
er breaths, and remind yourself what your purpose is. Say to yourself {\i
\u8216?}I am trying to practise the Mindfulness of Breathing,\u8217? re-establis
h the intention to do that, and start again.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Considering the Consequences\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
At some point we will see that we are free of a hindrance. We can examine it cri
tically and see through it, or put it to one side. If something left undone is c
ausing us anxiety, we can acknowledge that we need to get it done, and that we w
ill attend to it after the meditation. I have known people who find it useful to
have a pen and paper with them to write down what is bugging them, and then the
y find it easier to get back to the practice.\par\pard\plain\hyphpar} {
If we don\u8217?t manage to get back to the practice, we might want to follow th
rough in our minds where this hindrance is leading us \u8211? while keeping an o
bjective distance from it. If we can become a bit more aware of what we are gett
ing caught up in, we can stimulate a distaste for it \u8211? because much of the
power of hindrances comes from our ease with them; we feel at home with them. S
o we need to take an unsqueamish look at what they are really up to.\par\pard\pl
ain\hyphpar} {
Do we really want to indulge our capacity for ill will? Doing so is not a neutra
l act, because every time we allow this tendency to take us over we are strength
ening it. If we sit in a state of ill will we are cultivating that particular me
ntal habit. We can ask ourselves {\i
\u8216?}What would I be like if I just let myself become dominated by this emoti
on? Is that what I really want to be like?\u8217? We might try bringing to mind
an image of ourselves as angry and bad-tempered. What does a bitter and resentfu
l person look like? What does that state of mind really feel like? Is that what
we want to be?\par\pard\plain\hyphpar} {
The fact that we have taken the trouble to meditate at all shows us that this is
not really what we want. So just for a few seconds we can see in our mind\u8217
?s eye an image of where the hindrance could take us, and by doing so strengthen
our desire to transform the negative emotion. Just how safe and secure do we ha
ve to be before we can relax and stop worrying? Is there really going to be some
point in the future when everything is OK and we can just smile at life; or is
the last thing we experience in life before the heart attack hits us going to be
yet another niggling worry? Do we value life so little that we want to hide awa
y in fantasy or somnolence? When are we going to have a full, alive, authentic e
xperience of ourselves? Just how long are we going to do things by half before w
e decide to go for it?\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Suppression\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
This should be used sparingly. It does have a place if we are fairly sure that w
hat we are dealing with is a {\i

\u8216?}covering\u8217? hindrance \u8211? if, that is, we feel there is some oth
er more basic problem underneath. This is often the case with restlessness. It i
s a good idea simply to learn to sit still, unless one is in pain. If we suppres
s the hindrance on this level we will often bring its underlying cause more clea
rly out into the open.\par\pard\plain\hyphpar} {
Suppression can also be very useful in the case of minor irritations. For exampl
e, if a recording of Julie Andrews singing {\i
\u8216?}My Favourite Things\u8217? is playing in your head, just suppress it \u8
211? or at least see if you can switch it to something more subtle, like John Co
ltrane or Bach.\par\pard\plain\hyphpar} {
This raises the interesting question of {\i
\u8216?}When is a hindrance really a hindrance?\u8217? I\u8217?m afraid there\u8
217?s no easy answer. It would be wrong to have too rigid a view of the practice
s; we have to allow for the creativity of the mind to enrich our meditation, and
sometimes it can do that in unexpected ways. So we can identify {\i
\u8216?}My Favourite Things\u8217? as the manifestation of a hindrance, but it i
s quite possible that recreating a beautiful piece of music in the imagination c
ould stimulate us in the right direction.\par\pard\plain\hyphpar} {
Up to a point you have to trust your gut feelings. Sometimes you will be wrong,
and that\u8217?s fine as long as you try to learn from it. I think that bearing
in mind the basic tone of the hindrances is helpful: you can ask yourself {\i
\u8216?}Does this feel conducive to mindful states, to feelings of loving-kindne
ss?\u8217? In the end you have to go with what you feel, but also retain a sense
of what it is you are trying to do.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Going for Refuge\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Traditionally, there is one last method for dealing with distractions in meditat
ion. I have left it to the end as it is rather different from the others. The te
rm {\i
\u8216?}Going for Refuge\u8217? refers to the act that makes someone a Buddhist;
it is the conscious decision of the individual to follow the Buddhist path to t
he exclusion of other ways of life. That is to say, the individual decides that
spiritual development is the prime goal of their life (before, say, making money
or having a family) and that the Buddhist tradition is the vehicle for such dev
elopment.\par\pard\plain\hyphpar} {
So if such a person is finding meditation difficult they will reaffirm their com
mitment to the Buddhist path of transformation. In this way, a difficult meditat
ion, or period of time in which meditation seems to be difficult, is put into pe
rspective. One is reminding oneself that one\u8217?s undertaking to move towards
spiritual maturity is a long-term one that will take time and effort. In this w
ay one re-establishes one\u8217?s desire to persist through periods that seem fr
uitless.\par\pard\plain\hyphpar} {
Strictly speaking, this method applies only to someone who has {\i
\u8216?}gone for Refuge\u8217?, but it can be of help to us all. If we cannot re
mind ourselves that we have gone for Refuge, we at least can remind ourselves th
at, in the past, meditation has been both useful and enjoyable. We can remember
and stimulate our desire for positive change. We can reaffirm our wish to develo
p and try to see a difficult session of meditation in the overall, long-term sch
eme of working on ourselves.\par\pard\plain\hyphpar} {
Traditionally, Going for Refuge is the most direct way of dealing with doubt and
indecision, as it consists in the cultivation of the opposite quality to that h
indrance \u8211? the cultivation of resolution and confidence in our own potenti
al. Just as doubt can be said to underlie all the other hindrances, so this qual
ity of confidence \u8211? despite the ups and downs that are sure to occur \u821
1? can be said to underpin a successful long-term practice of meditation. It is
not easy to get a long-term view of our practice, but it is worth developing.\pa
r\pard\plain\hyphpar} {
Imagine meditating every morning for ten years, every morning spending time deve
loping awareness and metta. It is bound to have a profound effect, even if you s
truggle most of the time. Because you are making that effort, you are going to b

e a very different person from what you would otherwise have been. What we do af
fects us. This is a simple but vital truth. If we freely indulge the negative as
pects of ourselves they will grow. If we consciously encourage the positive aspe
cts, even sporadically, they will increase.\par\pard\plain\hyphpar} {
This is our basic choice as self-aware beings. We can recreate ourselves, or we
can allow the negative forces within and without to mould us in their likeness.
When we affirm our commitment to meditation we are affirming what is most human
and valuable in ourselves \u8211? the desire and ability to change in a self-con
scious and positive manner. This is surely the overriding value of human life. I
t is what makes us truly human.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
The Challenge of Meditation\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Clearly, the hindrances come in all shapes and sizes, so we need a wide range of
antidotes to them. Some hindrances are fairly superficial and just catching sig
ht of them can be enough to move them on. Others, however, have their roots deep
down in well-established emotional attitudes about ourselves and the world. Whe
n working in meditation with these more deep-rooted tendencies we must retain a
sense of metta towards ourselves. I sometimes think of this as being like our at
titude towards a person we hold very dear. We might see their faults very clearl
y, we might even try to help them overcome them, but we do so with an attitude o
f care and concern \u8211? we don\u8217?t threaten or bully them.\par\pard\plain
\hyphpar} {
The thing to remember is that you cannot deal with these distractions on their o
wn level; you cannot overcome ill will by feeling more ill will towards yourself
on account of the original ill will. The practices themselves create a context
in which we can more fully experience the habits of mind that make us up. In the
end it is awareness, in the sense of clarity of experience, that helps us overc
ome \u8211? or rather transform \u8211? the hindrance.\par\pard\plain\hyphpar} {
The different ways of dealing with these distractions I have been describing are
really just simple techniques we can employ to help us bring an increased and d
irected awareness into our experience. They are not magic bullets. They won\u821
7?t work in a mechanical way to get rid of our distractions. We need to have a r
ealistic sense that little of our meditation is going to consist of enjoyable fl
oods of metta. Most of the time it is going to be a matter of working in a creat
ive way with the aspects of ourselves that inhibit our ability to feel metta.\pa
r\pard\plain\hyphpar} {
This is the real challenge of meditation. It is not about being in exalted tranc
e-like states; it is about working creatively with our everyday consciousness. S
lowly, over the weeks, months, and years, we are encouraging and developing our
ability to feel joy, take delight, enjoy what we are. The five categories we hav
e been looking at are there to help us deepen our awareness of the emotional tex
ture of the distraction. In this sense, working with distraction is an inherent
part of the meditation experience.\par\pard\plain\hyphpar} {
Through seeing more deeply into the nature of the hindrance we are also getting
to know ourselves more deeply, so the hindrance can actually give us revealing i
nsights. We can then return to the point of our practice which is the direct cul
tivation of positive mental and emotional states.\par\pard\plain\hyphpar} {
Often a less direct approach to the hindrances works best. Concentrate on the po
sitive, encouraging a sense of confidence and self-worth. In meditation we can g
et too caught up with the difficulties and fail to notice the positive elements.
Meditation is not a form of self-analysis. We do not have to undo all our psych
ological complexes in order to progress in meditation.\par\pard\plain\hyphpar} {
The Buddhist view is rather different from the way most forms of psychotherapy s
ee things. From a Buddhist point of view our negative tendencies do not ultimate
ly have an identifiable beginning. It is true that our conditioning can strength
en or weaken them; we can have a traumatic childhood, say, that firmly establish
es in us a powerful and individual configuration of one of these negative emotio
ns. We may even need psychotherapy to deal with it. But in the context of medita
tion the hindrances should be understood and addressed as general negative tende
ncies which are part of our lot as human beings.\par\pard\plain\hyphpar} {

The practices themselves are designed to promote well-being and mental health. G
ive them a try. See what happens if you just trust in the practice.\par\pard\pla
in\hyphpar} {
Now let\u8217?s have a look at the other side of meditation \u8211? the developm
ent of the positive factors within our meditative experience.\par\pard\plain\hyp
hpar} {\page } {\s1 \afs32
{\b
{\qc
9
{\line }
The Positive Factors\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\pl
ain\hyphpar} {
Perhaps even more important than being aware of what can distract you from your
meditation practice is paying attention to those aspects of your experience that
support and encourage the cultivation of awareness and metta. Our approach to o
ur practice should be as balanced as possible. So we should pay at least as much
attention to the enjoyable elements of our experience as we do to the difficult
ies.\par\pard\plain\hyphpar} {
Over the years I\u8217?ve spent teaching, I\u8217?ve begun to feel that for many
people the very idea of the hindrances can be a bit of a hindrance. Many people
seem to be inclined to a rather more problematic approach to meditation than is
useful. As I have tried to indicate, one way to counteract this is to view the
hindrances not as unwelcome visitors but as opportunities to engage with the pra
ctice.\par\pard\plain\hyphpar} {
However, even if we are able to see them in this light and maintain a sense of c
reativity in dealing with them, we will still need to pay close attention to the
other side of our experience. I have already talked quite a bit about the posit
ive factors in looking at balancing energy in meditation. But it\u8217?s a good
time now, after all that talk about the hindrances, to focus on them more thorou
ghly.\par\pard\plain\hyphpar} {
We can only work with what is actually there in our experience. There is no magi
c method to go from a distracted, anxious state of mind to a calm, serene one. W
e might have heard stories about great meditators who slip effortlessly into sub
lime ecstasy at the drop of a hat. And maybe such people do exist. But what we t
end to forget is that such abilities are based, in nearly all cases, on many yea
rs of dedicated meditation practice. The Zen monk who gains Enlightenment when h
e hears a pebble hitting a bamboo fence has spent the last thirty years sitting
eight hours a day, every day, in a draughty Zendo.\par\pard\plain\hyphpar} {
For most of us, each practice means taking account of how we are and creatively
using what is there in order to move slowly towards a more aware and positive st
ate. We are, then, like sculptors faced with a crudely hewn block of stone, know
ing that the stone has a wonderful figure locked within it. Each time we take up
our chisel we try to unlock the potential we can sense waiting to be released.
And, like a sculptor, we have to take into account the basic characteristics of
the stone.\par\pard\plain\hyphpar} {
Through meditation we become ourselves, not somebody different. The essential el
ements of our personality do not disappear. They are simply reorganized so that
they work better. There is a lot of misunderstanding about the process of change
involved in the Buddhist idea of development. There is a lot of talk about gett
ing rid of the self. But what does this really mean? What is a person without a
self? When such ideas are understood in a superficial way they are very misleadi
ng and confusing.\par\pard\plain\hyphpar} {
The stories about the Buddha make it clear that he had a very strong personality
. He had, one could say, a strong sense of self. He was certainly not some space
d-out, vacant guy walking around with an inane smile on his face. We can say tha
t he had seen through the idea of a fixed self and had gone beyond acting from o
rdinary, limited, self-centredness. But he was still himself. He was, we could s
ay, a true individual; he no longer needed to bolster up his idea of self or to
conform to others\u8217? ideas of what he should be or do. He was able to respon
d creatively to whatever confronted him, because he was both objective and compa

ssionate.\par\pard\plain\hyphpar} {
The point is that it is far more useful \u8211? at least to begin with \u8211? t
o think in terms of creating a positive self than to think of getting rid of or
eradicating the self. Furthermore, it is helpful to feel that all the elements o
f a positive self are already there within us. It is just a matter of reorganizi
ng them, getting them to work together so that they can manifest more and more s
trongly.\par\pard\plain\hyphpar} {
To do this we can\u8217?t just rely on meditation; we have to practise in our ev
eryday lives, in our interaction with others. But it is within meditation that w
e get the chance to see most clearly what we need to do. Meditation is a space w
e create in our busy lives to take stock of ourselves, to come home and be with
what we are. A life without such a space is a life devoid of the sacred, a life
in which our spiritual aspects have little chance to manifest.\par\pard\plain\hy
phpar} {
In our early years we are not self-aware enough to make conscious decisions and
sustain the effort that is needed to bring about changes in ourselves. Anyway, w
e are changing so fast under the forces of biology and socialization that it is
more than we can do just to keep up with what is going on. But slowly we gain an
increased awareness that we can be more than just passive actors reading the sc
ripts that have been written for us by biological or social forces.\par\pard\pla
in\hyphpar} {
Unfortunately, many of us never act on this awareness, which may become increasi
ngly dimmed as we lose touch with the sense of possibility we had when young. We
don\u8217?t know how we lose touch with it, but maybe we just go along with the
path that presents itself, and our lives are always shadowed by a more or less
conscious sense that we are not fulfilling our destiny. We might even appear to
others to be very much in control of our lives, doing what we really want to do.
But somewhere inside we perhaps know that we have never made a sustained effort
to develop, and that despite the appearance of a successful life we remain in e
ssence a passive child of fortune.\par\pard\plain\hyphpar} {
Modern society has all but given up on the idea that the individual can recreate
his or her self \u8211? an idea that used to be called growing up. For example,
the so-called American dream \u8211? once a dream motivated by ideals of indivi
dual and social development, by high ideals of freedom and fraternity \u8211? is
now a nightmare of untrammelled consumption and greed. We are kept like childre
n, our primary function to consume \u8211? food, entertainment, and, if we are c
lever children, ideas. But we are never satisfied because, like children, we hav
e a need to grow up. Our real hunger is for a deeper connection with ourselves,
with others, with the world around us, and with reality.\par\pard\plain\hyphpar}
{
The opening lines of Walt Whitman\u8217?s poem {\i
\u8216?}Song of Myself\u8217? strongly evoke not only the original robust spirit
ual energy of American culture but also a sense of tremendous human possibility.
They also beautifully evoke the spirit of metta.\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
{\i
I celebrate myself, and sing myself,}\par\pard\plain\hyphpar} {
{\i
And what I assume you shall assume,}\par\pard\plain\hyphpar} {
{\i
For every atom belonging to me as good belongs to you.}\par\pard\plain\hyphpar}
{
{\i
I loafe and invite my soul,}\par\pard\plain\hyphpar} {
{\i
I lean and loafe at my ease observing a spear of summer grass.}\par\pard\plain\h
yphpar} {
{\i
My tongue, every atom of my blood, form\u8217?d from this soil, this air,}\par\p
ard\plain\hyphpar} {

{\i
Born here of parents born here from parents the same, and their parents the same
,}\par\pard\plain\hyphpar} {
{\i
I, now thirty-seven years old in perfect health begin,}\par\pard\plain\hyphpar}
{
{\i
Hoping to cease not till death.}\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
Meditation is the first step to taking care of what is most of value in us, our
capacity for kindness and clarity, our capacity to enjoy and appreciate ourselve
s, others, and the world, to feel a deep relatedness to life. This movement begi
ns at the centre. It begins in a simple and direct way by the conscious nurturin
g of the best in ourselves. We learn to identify and cultivate the positive aspe
cts in our own experience. Within the context of meditation these are known as t
he five positive factors of meditation: initial thought, sustained thought, rapt
ure, bliss, and one-pointedness.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Initial and Sustained Thought\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
We have dealt with these in some detail with regard to working in meditation. Bu
t these two ways of using thought are not just useful aids to becoming concentra
ted. They are in themselves elements of a concentrated state. I want to emphasiz
e this, as it contradicts a lot of the popular notions about meditation. We coul
d go so far as to say that the experience of clear directed thought is the most
important element in meditation. It is in itself positive.\par\pard\plain\hyphpa
r} {
This may become clearer if we look at the traditional way of describing levels o
f meditative concentration. There are basically four of these, called the {\i
dhyanas }(though the fourth may be divided into four further dhyanas). We reach
the first of these when we are free from gross distractions. We feel the mind be
coming absorbed into the object of meditation, with the normally dispersed eleme
nts of our experience gathering around the object. This first level of concentra
tion, which is the gateway to higher levels, is marked predominantly by clarity
of thought \u8211? thought that is related to the meditation practice.\par\pard\
plain\hyphpar} {
So thought in the sense of initial thought and sustained thought is the foundati
on of concentration. This first dhyana also contains the other positive factors
of meditation, but these first two are the prevailing ones. It is therefore nece
ssary to cultivate thought in order to move towards deeper levels of meditation
where thought is left behind.\par\pard\plain\hyphpar} {
This ability to think clearly and in a directed manner is also one of the most u
seful of the qualities that meditation encourages. We become increasingly able t
o turn the mind where we want it to go, bringing a sense of brightness and clari
ty to our experience. This kind of thinking is also enjoyable, in that we feel t
he flexibility and creative responsiveness of the mind. It is not at all a dry,
heady rationality, because it has developed within a context in which other posi
tive factors are developing.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Rapture\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
According to the model of the four dhyanas, as thought begins to become more sub
tle so the experience of rapture increases. The second dhyana has this experienc
e of rapture at its core. Traditionally, rapture is said to range from mildly pl
easant sensations to feelings so intense and powerful that they can cause the bo
dy to leave the ground.\par\pard\plain\hyphpar} {
When I first began to meditate I experienced a lot of pleasant sensations in the
body \u8211? feelings of quite intense energy moving around. I decided they wer
e distractions and tried to ignore them and dampen them down. I was not then awa
re that they were, in fact, a manifestation of the positive process of integrati
on that occurs in meditation.\par\pard\plain\hyphpar} {
It is not uncommon to experience such sensations of rapture early on in our prac

tice, so we should look out for them and enjoy them. They might develop out of a
simple feeling of relaxation in the body, or a feeling of warmth, or an opening
up of the body. We can therefore encourage this development by paying attention
to those quite simple experiences.\par\pard\plain\hyphpar} {
We should not, however, try to force out or grab at these feelings of rapture. T
his does not really work. Just relax into them when they come and enjoy them for
what they are. They will come and go. Trying to hold on to them will only haste
n their departure. They have nothing to do with any sense of clinging on to thin
gs. They are positive in themselves because they are often associated with the b
ody relaxing, the dissipation of tension, and the release of blocks in the body.
But they also have the positive function of giving the mind something relativel
y refined to engage with, and of fuelling positive mental states.\par\pard\plain
\hyphpar} {
It seems that some people are more inclined to rapture than others, but it is no
t so much the intensity of these feelings as our sensitivity to them that is imp
ortant. When we are in a concentrated state we are more able to enjoy the pleasa
nt sensations in our body that are occurring all the time. The hands are a wonde
rful place to begin to get a sense of the energy and vitality of the body. It is
this sense of the life within us that forms the basis for the arising of raptur
e within our meditation.\par\pard\plain\hyphpar} {
So we can see that these factors of meditation begin to fit together: a clear, f
lexible mind will be able to be aware of the elements of rapture in our experien
ce. Directing the mind to these elements will also encourage the mind to become
engaged with our present experience. Our thoughts will become finer \u8211? ther
e is still mental activity, but it is light and spacious, as the mind becomes in
creasingly engaged in this way. The elements of bliss will strengthen, moving us
towards the third dhyana.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Bliss\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The experience of bliss is a result of our physical and mental experience becomi
ng more deeply integrated. Again, bliss has many levels. It begins with a simple
contentment in being occupied with our direct experience of the object of medit
ation, and can grow into intense feelings of ecstatic or serene joy. It is diffe
rent from rapture in that it is not associated so much with the body as with the
mind.\par\pard\plain\hyphpar} {
While full-blown bliss is not an everyday occurrence for most of us, we should e
ncourage its seeds by promoting contentment in our practice. Sometimes such expe
riences can happen suddenly: one moment we are involved in a seemingly intractab
le hindrance and the next we have flipped the energy of the hindrance over. High
energy hindrances in particular have the potential to become experiences of bli
ss. We give up resisting the hindrance in a wilful way, just manage to bring awa
reness to it, and transform the nature of the energy.\par\pard\plain\hyphpar} {
In order to meditate effectively, we have to develop what for many people is a c
ompletely different attitude towards ourselves and to what is and is not worth d
oing. In today\u8217?s society we have what seems to be a more and more utilitar
ian attitude towards life. We are supposed to make ourselves useful, to be busy.
Traditionally, Buddhism turns the idea of laziness on its head, in that it defi
nes laziness as the pursuit of power and material wealth. Worthwhile activity is
oriented towards spiritual growth and the creation of a society where positive
human values hold sway.\par\pard\plain\hyphpar} {
To develop contentment does not mean becoming passive. When we begin to find tha
t just being with our breath can bring about states of great happiness and calm,
we also begin to question what we should really be valuing. Western society is
now based on the twin values of wealth and romantic love, both of which tend to
cut us off from one another, from a wider sense of fellowship, of feeling part o
f a community. The ideal of wealth involves dividing ourselves from the poor; wh
ile the romantic ideal is so overloaded with having to carry all our human emoti
onal needs that it all too easily splits at the seams and breaks down.\par\pard\
plain\hyphpar} {
Many of us are caught up in a desperate search for one or both of these ideals.

But life is not something that is suddenly going to start happening when we find
these things. It is happening now, from moment to moment. Contentment is not so
mething we will find in the future. It is now \u8211? we either consciously try
to develop it now or we do not. To think that events outside us over which we ha
ve little control are going to bring it about is a bit unrealistic.\par\pard\pla
in\hyphpar} {
So a simple sense of contentment \u8211? that is, being happy to be with our con
crete experience \u8211? forms the basis for the arising of bliss. The cultivati
on of this quality means that we don\u8217?t stand outside waiting for life to h
appen to us. When we experience for ourselves that sitting quietly with the brea
th, or encouraging metta, can be a source of great contentment our attitude towa
rds what life has to offer us changes. We begin to tune in to the relationship b
etween simplicity and depth \u8211? that it is in fact the simplest parts of lif
e which hold the most potential for a deeper experience of contentment and bliss
.\par\pard\plain\hyphpar} {
A popular misconception is that depth of experience is something to do with inte
nsity of experience. We crave strong feelings through experiences that stimulate
adrenaline \u8211? so-called {\i
\u8216?}peak experiences\u8217? \u8211? that leave us with a further craving for
excitement. It is considered, apparently, that these kinds of experience gained
through vividly exciting \u8211? often sexual \u8211? activities, represent the
best and most fulfilling things that life has to offer. In fact, of course, the
y are just fun \u8211? which is OK, but we can\u8217?t expect them to satisfy ou
r need for meaning and value. Fun \u8211? even exquisite fun \u8211? can afford
no more than a superficial and temporary relief to jaded senses.\par\pard\plain\
hyphpar} {
In meditation the development of contentment is linked to encouraging our abilit
y to feel deeply. It is only on the foundation of a clear, relatively integrated
mind that experience will penetrate deeply.\par\pard\plain\hyphpar} {\s2 \afs28
{\b
One-pointedness\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
The positive factors we have been looking at all have their source in the gradua
l and increasing bringing together of our mental and emotional energies around t
he object of concentration. This gathering of ourselves is the factor known as o
ne-pointedness. Its emotional equivalent is the equanimity we have already talke
d about. One- pointedness is to some degree always present in our waking life. I
n essence it is what we call self-consciousness. But as a dhyanic factor this ha
s been refined to a high degree.\par\pard\plain\hyphpar} {
If we manage to keep deepening our experience we will find that bliss begins to
subside and we enter a calmer, vibrant state. At this point all the positive fac
tors are blended together or \u8211? we may even say \u8211? absorbed. In this s
ense, one-pointedness grows out of the other factors, it is a harmonization and
a stabilization of them. As a meditative state it is extremely refined, for it r
epresents a stage where all our psycho-physical energies are focused in subtle e
xperience of the object of meditation.\par\pard\plain\hyphpar} {
This is quite difficult to explain in words, as in a sense {\i
\u8216?}we\u8217? do not any longer experience the object as separate from us. T
he {\i
\u8216?}we\u8217? part of the experience has fallen away. However, we can encour
age one-pointedness at an early stage in our practice by developing as strong an
interest as we can in the object of concentration. This really is not so differ
ent from what can happen in daily life.\par\pard\plain\hyphpar} {
Say you are talking to someone. If you allow yourself to be distracted into thin
king about other things you are soon going to feel bored. On the other hand, if
you give that person your full attention, the communication can often take on a
quite different aspect. It deepens, and you end up feeling that you have had a w
orthwhile conversation.\par\pard\plain\hyphpar} {
I know from experience that people who come to meditation classes are often stru
ck by the fact that people at the classes take an interest in each other. Someti
mes people have said to me that it was the first time in their lives that they f

elt listened to. People blossom when they are listened to. This is not the kind
of gushing super- friendliness that feels like treacle is being poured over you.
It simply means having time for each other.\par\pard\plain\hyphpar} {
The same is true of our meditation practice \u8211? we have to feel that we have
time for it; we have to take a real interest in it. This does not mean being pa
ssive, or having an idea about what we would like to be experiencing. As with ot
her people we can only make the practice work if we are prepared to give up, to
some extent, an idea of wanting something from the interaction. If we want somet
hing we are not prepared just to listen, to be with what is there.\par\pard\plai
n\hyphpar} {
\~\par\pard\plain\hyphpar} {
While it would be unrealistic to expect that you will always manage to attain th
e first dhyana, let alone the higher dhyanas, it is nevertheless useful to bear
the five positive factors in mind every time you meditate, and to encourage thei
r presence. These factors are really another way of talking about balance in med
itation, albeit on a slightly more refined level.\par\pard\plain\hyphpar} {
These factors should not be seen as strictly sequential. You don\u8217?t need to
have experienced intense rapture to be aware of elements of bliss; nor do you h
ave to establish a state of bliss before you can be aware of elements of one-poi
ntedness. Although these factors might sound rather exalted, they are often pres
ent to some degree just in normal life. When we respond strongly to a piece of m
usic or a beautiful landscape, there are elements of rapture. When we feel a sen
se of contentment, of fulfilment, in life, there are elements of bliss in that.
So these factors are not really all that exotic. They are just part of our emoti
onal capacity as human beings, but experienced more fully and completely because
of the concentration in which they are experienced. In meditation, paying close
r attention to them and discovering our own capacity to develop them, we strengt
hen our ability to experience them and our experience of them becomes more conce
ntrated.\par\pard\plain\hyphpar} {\page } {\s1 \afs32
{\b
{\qc
10
{\line }
Insight\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}
{
At the beginning of this book I talked a little about the two broad groups into
which meditation practices are often classified: {\i
samatha}, or tranquillity meditations, and {\i
vipassana}, or insight meditations. {\i
samatha }meditation is seen as a means of preparing the ground for the seeds of
insight to take root.\par\pard\plain\hyphpar} {
The term {\i
\u8216?}insight\u8217? is used in a particular way within the Buddhist tradition
. It does not refer to psychological insights, or the sudden feeling that we hav
e gained a clearer understanding of something. Insight in Buddhism means a funda
mental shift in the way that we view ourselves and the world around us. It is no
t merely an intellectual understanding, however profound, but rather a turning a
bout, as it is said, in the very depths of our being.\par\pard\plain\hyphpar} {
There are many ways of talking about the nature of insight within the Buddhist t
radition. One of the most straightforward is to view it as the direct experience
of how things are \u8211? in particular, the direct experience of the impermane
nt nature of things.\par\pard\plain\hyphpar} {
If we apply this general truth to ourselves, it means that we begin more and mor
e to give up ideas about ourselves as fixed and separate, as having some essenti
al and unchanging core, and begin to experience ourselves as a means of connecti
on, as part of the whole flow of being. Clearly it is very difficult to articula
te the nature of such insight, because it is beyond the range of normal human ex
perience. The only knowledge we can have of it is direct experience.\par\pard\pl
ain\hyphpar} {
In a sense, we have all we need to experience insight already. We have highly de

veloped senses with which we can see, hear, touch, smell, taste the world \u8211
? and in fact the experience of our senses is that of impermanence. Nothing can
be held by the senses for very long. We also have our ability to be aware of our
selves, and again we find thoughts and moods and fancies that come and go. On th
e other hand we seem to have a kind of basic ignorance, a very strong inclinatio
n towards self-delusion, a refusal to believe what is before our eyes.\par\pard\
plain\hyphpar} {
We cannot {\i
make }ourselves experience insight. We can only encourage the internal and exter
nal conditions that will support its arising. But if we do this we have to be pr
epared for a complete turnaround in the way we normally view ourselves and the w
orld. We move from experiencing ourselves as separate from reality to experienci
ng ourselves as part of reality. We move from a state where we crave love to one
where we radiate love, from a fear of change to a deeper understanding and appr
eciation of impermanence.\par\pard\plain\hyphpar} {
We might remember the Buddha-to-be seated deep in meditation on the brink of Enl
ightenment, all his fears and cravings falling away, falling as beautiful blosso
ms around his serene figure. We might imagine, as far as we could, a great sense
of calm pervading his mind as the understanding of how things are in reality pe
netrated to the very core of his being \u8211? to such a degree that never again
would he feel at odds with his own existence. We might see him sitting there, h
is longing for meaning and understanding of life being fully satisfied by a comp
lete embracing of the nature of existence.\par\pard\plain\hyphpar} {
In this image we can perhaps get a sense of the nature of insight, which is at o
ne and the same time a profound individual experience and a direct perception of
a universal truth. Opportunities to cultivate insight abound. The simplest thin
g is pregnant with reality. There is nothing we can contemplate that does not re
mind us of the basic nature of everything.\par\pard\plain\hyphpar} {
However, certain experiences are clearly more powerful in their ability to promo
te insight that others. Any experience that shakes us to the roots, be it pleasa
nt or unpleasant, provides the opportunity to approach nearer to an understandin
g of reality. Yet even something like the death of a loved one does not often ca
use any permanent change in our deluded state.\par\pard\plain\hyphpar} {
The Tibetans have a saying that puts this rather well. They say that you cannot
wake up someone who is only pretending to be asleep. In a sense we are all prete
nding to be ignorant of the nature of reality. In our culture we have a mass con
spiracy to keep it at arm\u8217?s length. We treat death as though it is a surpr
ise occurrence, a terrible aberration, a freak happening that really shouldn\u82
17?t take place in a civilized society. Of course we know we are going to die, b
ut we don\u8217?t accept it on a deeper level. There\u8217?s another saying \u82
11? {\i
\u8216?}Death comes to everyone \u8211? me too, maybe.\u8217?\par\pard\plain\hyp
hpar} {
This unacknowledged fear of death prevents us from really living. It stops us fr
om attending to what really matters to us, stops us from really connecting with
one another. Over the last few years I have been a volunteer at a hospice, and I
chose to do this because I wanted to come into closer contact with the reality
of death. But even though I have now seen the process of death happening to many
people, I can still feel my own resistance to fully taking on the fact of my ow
n impermanence. It is for most of us a slow process of chipping away at our own
delusion.\par\pard\plain\hyphpar} {
Both the meditations we have learned can help us not only to integrate ourselves
so as to increase the possibility that insight will find ground in us, but also
to encourage insight more directly. The Metta Bhavana slowly promotes an attitu
de of connectedness with others. It helps us to move away from a position of sel
f-centredness to one of emotional generosity. We begin to experience our communa
lity with others rather than our separateness. Paradoxically, it is through cult
ivating the ability to appreciate people in their full individual richness and u
niqueness that we also appreciate what is common to all life, and develop a deep
sympathy with life in all its manifestations. We realize, in Sangharakshita\u82

17?s phrase, that {\i

\u8216?}life is king\u8217?.\par\pard\plain\hyphpar} {
We have talked about metta mainly as a positive emotion. This is a useful way of
seeing it, but rather a limited one. As our practice of metta deepens we will b
egin to see that it is not simply an emotion in the normal sense of that term. I
t is not just a matter of feeling good about ourselves and others. What we are p
romoting in the practice is a dramatic shift in the way we see the world and our
place in it. We are slowly encouraging an emotional expansion which will need t
o be supported by a shift in attitude.\par\pard\plain\hyphpar} {
We are moving from a state where our attitude towards the world is based in self
ishness to one based in altruism. But this change takes place not because we are
able to overcome selfishness in the sense of overcoming {\i
\u8216?}sin\u8217?, but because we slowly begin to see that our selfishness is b
ased in a delusion about the nature of existence itself. This delusion has at it
s root the notion that we are somehow separate, self-contained entities, and tha
t our best interests can be separated from the general good. The practice of the
Metta Bhavana helps us to move beyond this attitude by promoting a strong but f
lexible view of ourselves. We begin to feel less threatened by others, we begin
to see that other people are not so different from us, that at heart we all seek
to be happy. And we begin to realize that this happiness we seek cannot be gain
ed at the expense of others.\par\pard\plain\hyphpar} {
In Mahayana Buddhism, the second major historical development of Buddhism, the c
entral image of the Buddhist practitioner changes from that of the monk or nun t
o that of the bodhisattva. The bodhisattva is someone who conceives of their spi
ritual life above all in terms of altruism. Their personal practice is oriented
towards developing the qualities that can be used to help others; their life is
one of service to others. Now this shift in emphasis does not mean that Mahayana
Buddhists stopped being concerned about their own development, or that other Bu
ddhists were selfish. It came about because the development of this altruistic e
mphasis was seen to be simply more effective, in the sense that it was more cong
ruent with the nature of how things really are \u8211? as well as being more ins
piring.\par\pard\plain\hyphpar} {
We therefore need to find concrete ways in which the emotions we are developing
in the Metta Bhavana can be expressed in an ordinary human way. In the end it is
not enough just to wish others well; we need also to express this wish in selfl
ess action. Here the notion of service is useful. Our lives need to contain an e
lement of service, action that is performed for the benefit of others. Such serv
ice does not mean beginning to see ourselves as spiritual social workers; it mea
ns finding something we can do that is of practical help to others.\par\pard\pla
in\hyphpar} {
This might be, say, cleaning house for a disabled person. I once rather upset a
friend by suggesting that he would do more good as a garbage collector than as a
psychotherapist. By this I was trying to point out that what we think of as use
ful is often conditioned by ideas of social status and prestige. If we really wa
nt to be of service to others, we do best to think of practical, everyday things
\u8211? doing the shopping, cooking a meal, and so on.\par\pard\plain\hyphpar}
{
Being of service means placing ourselves at the disposal of others, not putting
ourselves in a position in which we are telling them what\u8217?s wrong or what
they should do. If we have the time it is of great benefit, to ourselves, to fin
d a volunteer position where we can express in a down-to-earth way the attitude
that we are trying to develop in our practice. I say this sort of thing is of gr
eat benefit to ourselves because it is, but of course we won\u8217?t get very fa
r if that is our sole motivation. Benefiting others needs to become an end in it
self, beyond the pleasure and benefit we derive from it ourselves.\par\pard\plai
n\hyphpar} {
So the Metta Bhavana is chipping away at the emotional attitudes that inhibit us
from seeing the world as it really is. The insight element of the practice is e
nhanced if we take time to reflect on the practice and our experience of feeling
metta. With this reflection we support the practical application of metta in ac

tion; and this action will act back on the practice and deepen our understanding
and experience of metta.\par\pard\plain\hyphpar} {
It is a very radical practice indeed \u8211? the idea that it is possible to mov
e in the direction of a life lived for the good of all. Normally we see this sor
t of altruism in terms of self-sacrifice, but this is not the case here. A life
dedicated to the good of all, if it is based on positive emotion and awareness \
u8211? rather than {\i
\u8216?}do-gooding\u8217? or fear or duty or obedience or conscious humility \u8
211? will prove to be a source of great joy and contentment.\par\pard\plain\hyph
par} {
In the mindfulness practice we can have a direct experience of ourselves as an e
ver-changing expression of life. We can feel our breath coming and going like th
e ocean on the shore, experience the impermanence of our thoughts and feelings,
and begin to get a sense of the unlimited nature of our consciousness. As we dee
pen our experience of this meditation we will become aware that sometimes we are
free from thoughts \u8211? that gaps in the constant succession of thoughts are
appearing.\par\pard\plain\hyphpar} {
At first, these gaps may be a little disconcerting. We will realize we are free
from thoughts, and with that realization we will realize we have found a new tho
ught to fill the gap. But as time goes on we will become more comfortable with a
llowing a sense of spaciousness to enter our experience. We will realize we don\
u8217?t have to think all the time. Our sense of self is so bound up with perpet
ual mental activity that when it first starts to decrease we can feel as though
we are losing our ground. It is a little as though we take Descartes\u8217? dict
um {\i
\u8216?}I think, therefore I am\u8217? literally \u8211? fearing that if we stop
ped thinking we would stop existing.\par\pard\plain\hyphpar} {
Mindfulness is really the ability to be fully aware of a situation without havin
g to add anything to it. There is a famous teaching of the Buddha, on hearing wh
ich a disciple called Bahiya of the Bark Garment gained transcendental insight.
It comes from the {\i
Udana }\u8211? a collection of the Buddha\u8217?s teachings.\par\pard\plain\hyph
par} {
{\i
Then, Bahiya, thus must you train yourself: In the seen there will be just the s
een, in the heard just the heard, in the imagined just the imagined, in the cogn
ized just the cognized. Thus you will have no \u8216?thereby\u8217?. That is how
you must train yourself. Now, Bahiya, when in the seen there will be to you jus
t the seen, in the heard just the heard, in the imagined just the imagined, in t
he cognized just the cognized, then, Bahiya, as you will have no \u8216?thereby\
u8217?, you will have no \u8216?therein\u8217?. As you, Bahiya, will have no \u8
216?therein\u8217?, it follows that you will have no \u8216?here\u8217? or \u821
6?beyond\u8217? or \u8216?midway between\u8217?. That is just the end of Ill.}\p
ar\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {
To experience things in this bare way calls for a clear and limpid mind, one tha
t has overcome the habitual tendency to add to our experience, to impose a sense
of {\i
\u8216?}I\u8217? between ourselves and the experience. There is only the experie
nce. This ability to {\i
\u8216?}experience\u8217? within a clear, vast awareness, free from the limitati
ons of views and thoughts about ourselves, is encouraged particularly by the pra
ctice of mindfulness.\par\pard\plain\hyphpar} {
With the development of more refined states of mind through meditation, we can b
egin moving towards being able to take a long look at the true nature of reality
without feeling we will be overwhelmed by it. We become less fearful of experie
ncing a sense of spaciousness, of making room for insights to penetrate more dee
ply. So when opportunities for insight arise we are less inclined to turn away f
rom them. We feel less threatened by the fact of impermanence, and begin to see
that it is impermanence that makes life possible, which makes life worth living

at all.\par\pard\plain\hyphpar} {
I remember many years ago, before I became interested in Buddhism, having a disc
ussion with two Jehovah\u8217?s Witnesses. They were telling me about the afterlife, about what one could look forward to as a good Jehovah\u8217?s Witness. Th
eir ideal seemed to be an unchanging, perfectly landscaped world with perfect we
ather. But if we really imagine a world without change it doesn\u8217?t seem to
be at all attractive. The glory of life is in its movement and change, its growt
h and decay, and the new life that comes out of decay. Whether it is in the slow
explosion and dissolution of universes (slow, of course, to us) or in the life
of a mayfly (brief to us) we find everywhere this constant turning over of life
into death and then back again in another form, another expression; until it bec
omes clear that what we are looking at is the nature of reality.\par\pard\plain\
hyphpar} {
Within the Zen tradition the moment of Enlightenment is sometimes likened to the
turning over of a large carp in crystal clear water. The water offers no resist
ance, but supports the effortless movement of the fish in its natural element. A
s it turns, light strikes the scales, refracting into rainbow light, and for an
instant the fish is made purely of beautiful light.\par\pard\plain\hyphpar} {
This image points to the paradox of spiritual aspiration. After many years of pr
actice, insights can occur at any time, and under the most mundane circumstances
. They flash upon the mind out of nowhere. However, our ability to integrate suc
h insights so that they truly permeate our whole being has to be diligently cult
ivated, over years.\par\pard\plain\hyphpar} {
When we have an experience which has the flavour of insight, we need to give it
the time and space to get properly in amongst us. We can do this by turning the
insight over in the mind when we are concentrated in meditation. It\u8217?s not
so much that we {\i
\u8216?}think\u8217? about it in the normal sense. It\u8217?s not that we analys
e it, or mentally squeeze it. It\u8217?s more that we just hold it in a clear an
d positive attentiveness. Our normal level of awareness is not capable of this \
u8211? if it were, we should already have achieved insight. Only awareness free
from its normal, habitual ways of thinking can help us here. We sometimes talk a
bout knowing something in our guts. Well, insight is knowing \u8211? no, experie
ncing \u8211? our own essential nature (which is the nature of reality itself) n
ot only in our guts but in every living fibre of our whole being.\par\pard\plain
\hyphpar} {\page } {\s1 \afs32
{\b
{\qc
11
{\line }
Setting Up and Maintaining Your Practice\par\pard\plain\hyphpar}\par\pard\plain\
hyphpar}\par\pard\plain\hyphpar} {\s2 \afs28
{\b
Setting up your Practice\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
What happens in our meditation is largely a function of the mental states we bri
ng to it. Meditation is simply the crucible within which certain of our mental s
tates can act upon others. At Buddhist centres where meditation is taught we try
to create an atmosphere that is supportive of people\u8217?s practice. When we
come to meditate at home we should also do what we can to give ourselves the bes
t chance of having a useful meditation.\par\pard\plain\hyphpar} {
If you get up from watching junk television programmes and dump yourself in the
middle of the floor, in a bad posture and a bad mood, for a few minutes\u8217? m
editation before the next programme, you are not giving yourself a chance. What
we do outside meditation supplies us with what we work with in it, so it\u8217?s
a good idea to regard the closest elements of that context \u8211? your prepara
tion and your approach \u8211? as part of your practice.\par\pard\plain\hyphpar}
{
Not many of us have the space to have a separate room in our house for meditatio
n, but we can probably find, say, a suitable corner of a room. I often encourage
people to set up a modest shrine. By this I mean a visual focus for one\u8217?s

meditation. It might simply be a postcard pinned to a wall, a picture that symb

olizes what you are trying to move towards in meditation. Often people add a cou
ple of candles and fresh flowers, and burn incense. This sort of thing creates a
space which is to some extent separated from our daily living environment. Mayb
e the rest of our bedroom is a bit of a mess, but we have just a corner that we
keep free of clutter for our meditation. The lighting of candles and incense als
o helps us to feel that we are entering a different realm, a place dedicated to
the development of awareness and loving-kindness. It helps to facilitate a movem
ent from the everyday world, and the states of mind that predominate in that wor
ld, to a more creative and even magical world of transformations.\par\pard\plain
\hyphpar} {
We will find that having a simple shrine helps to remind us to practise. Over th
e years, people\u8217?s shrines tend to grow. My own has not only a couple of tr
aditional Buddhist images but lots of other bits and pieces, such as bird-feathe
rs, shells, rocks, the skull of a dog, and so on. These things wouldn\u8217?t me
an much to anyone else perhaps, but for me they all have associations that I fin
d it helpful to remember.\par\pard\plain\hyphpar} {
Sometimes I will just sit looking at the shrine for a while before I begin to me
ditate, just allowing the shrine to remind me why I\u8217?m there in front of it
. Your practice of being more mindful can begin before you start the formal medi
tation. You can take care in the way you light the candles and incense, and try
to be mindful of the movement of your body as you sit down.\par\pard\plain\hyphp
ar} {
Establish a routine that prepares you to meditate once you are on the cushion. T
ake time to make sure you are sitting as well as you can. Then spend a few minut
es, or longer if needed, becoming aware of the body, giving it time to settle do
wn and relax; a short body meditation is nearly always a good idea. Then just ch
eck in with yourself, becoming as conscious as you can of how you feel. This doe
s not mean you have to analyse or cross-examine yourself; it just means giving y
ourself a chance to catch up with your state of mind. What is your general tone?
Are you happy or sad, dull or bright? \u8211? this kind of thing.\par\pard\plai
n\hyphpar} {
Once you have a sense of yourself you should be as clear as possible about your
intention. In some ways intention is the most important factor in supporting a p
roductive meditation practice. It means simply knowing what you intend to do and
why you are doing it. It sounds very simple, but over the years of teaching, an
d through my own experience, I have come to realize that it is easy to overlook
it completely.\par\pard\plain\hyphpar} {
Decide what practice you are going to do, and remind yourself what that practice
is aiming to do. Say to yourself {\i
\u8216?}I will do the Metta Bhavana; this practice helps me to develop loving-ki
ndness.\u8217? Be clear. Many hours of sitting are wasted because people go into
a meditation not knowing what they want to do. They keep switching from one pra
ctice to the other, and never really engaging in either.\par\pard\plain\hyphpar}
{
There might now and then be times when you really feel you just want to sit with
out doing any formal practice. That\u8217?s fine, but be clear about that too. O
n the whole, we do need the structure of a particular practice, otherwise we jus
t drift. But now and then it can be good, particularly if you have been doing a
fair amount of meditation, to just sit. In fact {\i
\u8216?}just sitting\u8217?, as we call it, is a very difficult practice. It lea
ves a lot of room for distraction, and there is not much for the mind to focus o
n.\par\pard\plain\hyphpar} {
So remember the word intention. If you sit with intention \u8211? even if you fe
el that the meditation is not really going anywhere \u8211? it will have an effe
ct. Just having the intention to develop positive states will spill over into yo
ur everyday life, even when you feel you are not making much progress in the pra
ctice itself. I really cannot over- emphasize this, so I will say it again: sit
with an intention. This does not mean gritting your teeth. It means simply remin
ding yourself at the beginning of the practice of what you are doing, and remind

ing yourself again during the practice when you get distracted. If you just do t
hat you will be doing all right.\par\pard\plain\hyphpar} {
Once you know what you intend to do, set your mind on the task, looking for the
emotional energy to support you to do it. Acknowledge any resistance you might f
eel, then just go for it as wholeheartedly as you can, but without forcing it.\p
ar\pard\plain\hyphpar} {
It is a good idea to decide for how long you are going to sit and stick to it. E
ven if it\u8217?s difficult, carry on sitting for that length of time; try just
to stay with it. If the practice is going really well, of course, feel free to e
xtend it, but set yourself a minimum period, say fifteen to twenty minutes inclu
ding preparation. It\u8217?s a mistake to overdo it; much better to set yourself
something you feel comfortable with. As you gain experience and get used to sit
ting, you will find that you will want to meditate for longer; but if you overdo
it to start with and do not enjoy the practice, you may just build up negative
associations with meditation and you\u8217?ll find it difficult to sustain a pra
ctice over time.\par\pard\plain\hyphpar} {
As a rule, it is better to do a short meditation every day \u8211? even just ten
minutes \u8211? than a longer one every few days. Meditation seems to have a cu
mulative effect, so consistency is preferable to whimsical bursts of enthusiasm.
That said, don\u8217?t be too rigid about this to start with. It took me a year
before I had a fairly consistent daily practice. Try not to set yourself up to
feel guilty if you do not make it to the cushion every day. Guilt is not a usefu
l ally if you want enjoyment to make an entrance at some point.\par\pard\plain\h
yphpar} {
The most common question I get asked by beginners to meditation is {\i
\u8216?}How do I know how long I have been meditating for?\u8217? The answer is,
rather prosaically, {\i
\u8216?}Look at your watch.\u8217? If you really feel that looking at a clock wi
ll be too distracting, you could perhaps set a timer, not too loud, or even reco
rd a blank tape with a bell at five- or ten-minute intervals. But a watch placed
on the floor in front of you, so you can half open your eyes and see the time,
works just fine.\par\pard\plain\hyphpar} {
To begin with, at least, it\u8217?s best to spend an equal amount of time on eac
h of the stages of whichever meditation you have chosen, until you get a good fe
el for the practices. After a while, progress through the meditation can be a bi
t more flexible if you wish. In the Mindfulness of Breathing, in particular, you
need to feel a little more concentrated before you move to the next stage, as i
t\u8217?s a slightly finer object that you are using to focus on. So you may wan
t to linger over the earlier stages if you are distracted \u8211? or pass over t
hem more swiftly if you are soon quite concentrated.\par\pard\plain\hyphpar} {
In general, alternate the two practices. One will seem easier than the other, bu
t it\u8217?s still best to do them both regularly, as they complement and feed i
nto each other. Again, you don\u8217?t have to be too rigid, but bear in mind th
e possibility that the meditation you are having difficulty with is the one that
is having the deepest impact.\par\pard\plain\hyphpar} {
As for when is the best time to meditate, there is no single answer to this. Mos
t people find it easiest to meditate in the morning, and I certainly like to sit
fairly soon after I have woken up. Other people need a cup of tea first. Mornin
g meditation has the advantage of starting the day in a positive way, and it is
often easiest to create the time for meditation then \u8211? you just get up a l
ittle earlier.\par\pard\plain\hyphpar} {
For some people, though, mornings just don\u8217?t seem to work. If you feel lik
e that, try meditating before you go to bed, but don\u8217?t leave it until you
are feeling sleepy. Meditating before bedtime may even help if you suffer from i
nsomnia. In general, it is best if you can find a time that is good for you and
keep to it. Often when we say to ourselves {\i
\u8216?}I will meditate later\u8217? we never quite get round to it \u8211? anot
her reason why mornings are good.\par\pard\plain\hyphpar} {
What you want to avoid is thinking of meditation as a chore, and feeling bad if
you don\u8217?t do it. You aren\u8217?t going to be kept in after school because

you haven\u8217?t done your homework. At its worst, meditation is always intere
sting and will repay us for our efforts. If you think you just don\u8217?t have
time, it\u8217?s worth remembering that in the long term a regular practice will
create more time for you, as you will find it easier to apply yourself to other
activities. You might even find that you don\u8217?t feel you have to do so muc
h, that a lot of what you {\i
\u8216?}have\u8217? to do is unimportant in the larger scheme of things.\par\par
d\plain\hyphpar} {\s2 \afs28
{\b
Maintaining your Practice\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
Although I don\u8217?t have any way of knowing, I suspect that rather a low perc
entage of the very many people to whom I\u8217?ve taught meditation over the yea
rs are still finding their way to the cushion on anything like a regular basis,
if at all. Although we might have had direct experience of the beneficial effect
s of meditation, it can still be difficult for most of us to maintain a regular
practice. This is at first sight rather hard to understand. We know through our
own experience that meditation can work, in the sense that it can allow us to ac
hieve more positive states of mind. Surely this is what we want?\par\pard\plain\
hyphpar} {
However, meditation is a challenge to the way we see ourselves. In particular, i
t challenges us to take fuller responsibility for our lives. It challenges us to
acknowledge that we are responsible for how we feel, and for the way in which w
e lead our life.\par\pard\plain\hyphpar} {
This might feel quite uncomfortable, as over a long time we have tended to come
up with reasons why we are as we are, reasons why our life is how it is; and oft
en these reasons relate to factors outside of ourselves \u8211? our work, our fa
mily, other people, and so on. We attribute to these outside factors a lot of po
wer over our well-being and happiness, either in the present or in the wished-fo
r future.\par\pard\plain\hyphpar} {
Meditation to some degree stands this way of thinking on its head. It is not so
much that the outside world works upon us to determine our fate. It is much more
as though we create the outside world quite directly through our own mental sta
tes. Meditation helps us to see that the way we view the world is not objective,
but that we create our own version of the world.\par\pard\plain\hyphpar} {
Often we have created a version that leaves us feeling passive, even a victim of
external circumstances. This is not to say that the outside world is subjective
; only that our experience of it is subjective. Meditation works against this su
bjective view of the world, in that we begin to bring fewer {\i
\u8216?}ideas\u8217? to the world; our awareness becomes cleaner.\par\pard\plain
\hyphpar} {
We are very attached to our version of the world, and it might well be difficult
for us to give up the views and prejudices we have. Our sense of who we are is
closely bound up with the way we see things, and it would be unrealistic to thin
k that we can effortlessly give up views that have been conditioning us \u8211?
essentially creating us \u8211? over many years. While we might like the idea of
breaking out of the limiting ways we look at our lives, in reality it is fright
ening to give them up.\par\pard\plain\hyphpar} {
So to some extent we are all resistant to change. We all have a tendency to clin
g to what we know, even if it isn\u8217?t very positive. We don\u8217?t want to
see that our lives are in our own hands to a far greater degree than most of us
ever experience. Over time, the meditations will equip us for change, giving us
the awareness to see more clearly what we need to change, and giving us the cour
age to make those changes.\par\pard\plain\hyphpar} {
However, this will take a while, and in the meantime there is often a period whe
re it might feel as though meditation is making our lives harder. We are being f
aced more clearly with how we limit ourselves, but we have not quite reached the
point where we can make the necessary changes. The problem is that we can\u8217
?t see meditation as just another activity we can perform to enhance our lives.
When our practice begins to bite it will change our lives. In the end we all hav
e to decide if we are prepared for our lives to change in what can often be quit

e dramatic ways.\par\pard\plain\hyphpar} {
We are meditating because we want to feel different in some way, but we do not a
lways make the connection between feeling different and being different. If we w
ant change to come about we have to be prepared to change. This means we will ha
ve to let go of the attitudes towards ourselves and others that keep us how we a
re. While there is a great sense of liberation in letting go of attitudes which
cut us off from others, in dropping views of ourselves which restrict our creati
vity, it is not necessarily an easy process. It can sometimes seem a whole lot e
asier to turn on the television and have a beer \u8211? to keep to the well-worn
habits that define and confine us.\par\pard\plain\hyphpar} {
We can of course approach the two practices we have learned just as a means of r
elaxation, of calming down the chatter of the mind. Certainly, this is an import
ant purpose of them both. But in the long term I don\u8217?t think this will pro
ve to be very sustaining. In fact, even if we have strong meditation experiences
, even if we achieve very positive mental states \u8211? this alone will not, af
ter a while, be enough to keep us practising.\par\pard\plain\hyphpar} {
For most of us the implications of a regular practice are too far-reaching for u
s to cope with, outside of a more general context of support and encouragement f
rom others who are also practising. One of the real joys of meditation for me is
that it has brought me into contact with other people who meditate, who feel it
is worthwhile to try to change who and what they are, people with some degree o
f vision. Meditation attracts people of all types; what they have in common is a
sense that positive change is possible.\par\pard\plain\hyphpar} {
Let\u8217?s look a bit more at the pressures that our practice can put upon the
patterns of our lives \u8211? and the way these conflicts are resolved. We are m
editating in the first place because we are unfulfilled in some way. Say our job
makes us really tense \u8211? we take up meditation to counteract this. What th
en happens is that we begin to experience more and more clearly the elements in
our work that cause this tension.\par\pard\plain\hyphpar} {
The thing is that meditation is not like a pill that makes us more relaxed or ha
ppier. It is a means by which, through our own efforts, we bring about change in
our mental states. This means that the factors in our life that cause us to fee
l bad become less and less acceptable to us. Now it may seem that I have contrad
icted myself: what has happened to the idea that we create the quality of the ou
tside world with our mental states? In fact it is of course a two-way process.\p
ar\pard\plain\hyphpar} {
When we are meditating we can control the conditions we are in. In the everyday
world we can\u8217?t. Of course, to some extent meditation makes us less suscept
ible to these external conditions, because we have found a source of positivity
within ourselves. But in another way it also makes us less willing to tolerate n
egative conditions for long periods of time if we don\u8217?t have to.\par\pard\
plain\hyphpar} {
If we are in a generally dull and negative state, negative external conditions w
ill sustain that state; and in a sense they will not bother us too much because
they match our mental state. However, if we are managing to create bright positi
ve states through meditation we will find the forces pulling us back down very d
ifficult to put up with. We have started to realize that we need not be stuck wi
th the habits of mind that give us grief; and it\u8217?s a natural step then to
realize that we need not be stuck with patterns of living in the world that give
us or others grief either. We are creating a conflict that at some point we wil
l be forced to resolve.\par\pard\plain\hyphpar} {
This is the nature of spiritual growth. Our meditation brings us into conflict w
ith the realities of our life, so we have to change the external or internal con
ditions to be in harmony with our meditation. Now what normally happens is the o
pposite: we resolve this conflict by dropping the meditation. People will often
say {\i
\u8216?}Yes, it really seemed to help for a while, and then I kind of just stopp
ed doing it.\u8217?\par\pard\plain\hyphpar} {
We stop doing it when it begins to bite, when it begins to challenge the pattern
s of our life. It is very difficult for this not to happen unless we have a broa

der context that supports the parts of us that want to change. Meditation is not
about being happier with our lot; it is about becoming more and more creatively
active in our life and the world around us. Increased awareness and kindness de
mands an expression in the concrete world. If we really feel metta when we encou
nter suffering we will feel the arising of compassion, a desire \u8211? that is
more like a decision \u8211? to alleviate this suffering.\par\pard\plain\hyphpar
} {
Without the support and encouragement of others the path of meditation is a very
difficult one. Without the support of ideas and ethical guidelines, our practic
e is not grounded and connected with the world and everyday life. It is for this
reason that Buddhism puts such a strong emphasis on the spiritual community and
also on the understanding of some basic ideas that underpin our intention to ch
ange. We will look at some elements of Buddhist ethics in the next chapter.\par\
pard\plain\hyphpar} {
Perhaps I am wrong \u8211? it may be that many of the people I have taught to me
ditate are still doing so, day after day, on their cushions in their own homes.
I very much hope this is the case. But I think that most of those who are keepin
g up a meditation practice are part of some kind of spiritual community. They ha
ve found support for their endeavours. This might be a formal group or just a lo
ose association of friends, but they have some sense of developing with others.\
par\pard\plain\hyphpar} {
Although meditation is something we do alone, it thrives on a human context. To
meditate now and then with a group is of great benefit and has a different feel
to solo practice. By their very nature the qualities we are trying to develop ne
ed to be shared. To share them with others who we know are also attempting to de
velop them is a sustaining joy.\par\pard\plain\hyphpar} {\page } {\s1 \afs32
{\b
{\qc
12
{\line }
Meditation and Ethics\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\p
lain\hyphpar} {
I hope it is becoming clear that meditation is not a clip-on gadget for making l
ife meaningful. Although we employ simple techniques to help us, meditation is n
ot a technique but a process of becoming aware. That is meditation.\par\pard\pla
in\hyphpar} {
{\i
\u8216?}I am the husband of Marge, I work at the nuclear power plant, I have two
children.\u8217? Instead of this, we have a direct experience of who we are. Th
is is me now, feeling happy, feeling sad, unable to count to ten breaths without
being distracted. We have created a space in our lives to experience the result
s of all the other things that we do. When I stop doing, this is me, this is the
effect that my life is having on me.\par\pard\plain\hyphpar} {
So we begin to get more realistic about ourselves, we begin to see that much of
the time we are confused, rushing around, being somebody who is very often not m
uch like the real us anyway. It\u8217?s as though what we are doing isn\u8217?t
really us, it\u8217?s just something we have to do. The real us is keeping its h
ead down, waiting its chance. Maybe it will pop out now and then, on vacation pe
rhaps. Sometimes the real us has not got very much to do with our life.\par\pard
\plain\hyphpar} {
It was not until I was in my late twenties that I came across poetry. It had not
hing to do with my life before then. I was not brought up in a situation where i
t existed, and none of my friends were interested in it. But there it was, waiti
ng to be found. I had an idea about myself that didn\u8217?t allow the possibili
ty that I might love poetry. Then I found it and it was nearer to the real me th
an anything else I had ever discovered. In meditation we are trying to give this
real us a kind of fighting chance to get out there and strut its stuff a bit.\p
ar\pard\plain\hyphpar} {
Of course, this is just a way of speaking, because the truth is that the real us
is ordinary old everyday us. The {\i

\u8216?}real\u8217? us that never comes out is just a fantasy. Maybe we have a d

ream of how we would like to be, given the chance. But no one is going to give u
s that chance. Life is not like that. We have to take our own chances.\par\pard\
plain\hyphpar} {
When we meditate we begin to create a kind of opposing force in our lives to the
force of our actions, our activities. We introduce the force of no-action, nonactivity. The Chinese Zen master, Josho, was once passing by the main hall of th
e monastery of which he was the abbot, and saw a monk worshipping. So Josho hit
him with his stick. The monk protested, saying, {\i
\u8216?}After all, worshipping is a good thing,\u8217? to which Josho replied, {
\i
\u8216?}A good thing isn\u8217?t as good as nothing.\u8217?\par\pard\plain\hyphp
ar} {
What will happen eventually is that the kind of clarity we have in meditation is
continued over into the rest of our lives. When that happens there will be no d
ifference between our everyday mind and our meditative mind. But at the moment a
nd for a while to come there is a difference. Ethics in Buddhism is a way of try
ing to bring the rest of our lives into line with meditation.\par\pard\plain\hyp
hpar} {
So here we have a bit of a turnaround. We do not meditate to help our life; our
life outside meditation becomes a way of helping our meditation. This is because
what we are in our practice is nearer to what we really are. So we introduce id
eas into our life which can help us be more in tune with this truer self. The id
ea of ethics in Buddhism is to offer a model of how we would act if we were in t
ouch with the best of ourselves all the time.\par\pard\plain\hyphpar} {
In a sense, there is only one ethic in Buddhism, and all the others come out of
it. It is the principle of non-harm towards all living beings and the cultivatio
n of loving-kindness towards all living beings. Anything we do that fits into th
at guideline is regarded as {\i
\u8216?}skilful\u8217?; while anything that does not is regarded as {\i
\u8216?}unskilful\u8217?. In other words, a skilful action is based in kindness
and clarity; an unskilful one in states of greed or hatred or ignorance.\par\par
d\plain\hyphpar} {
When we act in an unskilful way it causes our mind to become disturbed, and when
we sit down to meditate we have to deal with this disturbed mind. We have to ma
ke a big effort to restore some sense of balance and calm to the mind. Now we mi
ght not have done anything {\i
\u8216?}bad\u8217?, but we feel disturbed. This is because actions in the Buddhi
st sense of the word are of three kinds: they can be actions of the body, of spe
ech, or of mind. So we didn\u8217?t hit anyone, we didn\u8217?t even shout at th
em, but we wished them dead. This is an action of the mind.\par\pard\plain\hyphp
ar} {
Now it isn\u8217?t too hard to control the body, and it\u8217?s not impossible t
o control our speech, but it is very hard indeed to control the mind. This is be
cause the mind is on the whole very dull and predictable. If the last time we co
uldn\u8217?t find the other sock we felt annoyed, swore, and kicked the drawer,
well, the chances are pretty good that the next time it happens we will perform
the same sort of routine. Nothing so awful about that, except that it shows what
a dull kind of mind we have. It would nearly always like to do the same thing o
ver and over \u8211? have the same negative reactions, think the same negative t
houghts.\par\pard\plain\hyphpar} {
When we meditate we see the dullness of the mind, doing the same old stuff again
and again. This is really the beginning, because we then want to do something n
ew, something more interesting and exciting with the mind. When we behave ethica
lly we check our minds from going into their old routine and try to find somethi
ng new to do. We can begin that on the cushion but soon we will want to take it
out into the rest of our lives, so that our meditation is more enjoyable.\par\pa
rd\plain\hyphpar} {
Buddhism tells us that actions have consequences \u8211? we become our actions,
we are our habits. When we act in a certain way we encourage the habit of mind t

hat was the {\i

\u8216?}emotion\u8217? behind that action. In meditation we begin to see, to fee
l, the emotions behind our actions, and we also deliberately encourage positive
emotion that will lead to positive action. So ethical behaviour is behaviour tha
t supports positive emotion. We work on our mental states directly when we medit
ate. When we act with kindness and clarity we are also working on our mental sta
tes, as these actions will encourage positive emotions.\par\pard\plain\hyphpar}
{
Meditation gives us the awareness to act more creatively, which in turn reinforc
es the emotional state behind the act and fuels further positive action. The sam
e thing works in reverse. So ethics in Buddhism give us objective guidelines tha
t help us to understand what actions lead to and encourage positive rather than
negative mental states.\par\pard\plain\hyphpar} {
While it is not within the scope of this book to look in any detail at Buddhist
ethics, I would just like to mention the five basic ethical guidelines of the Bu
ddhist tradition. With a little reflection we will be able to see to what degree
our lives conform to these principles, and therefore see to what extent we are
creating the conditions for the arising of either positive or negative mental st
ates.\par\pard\plain\hyphpar} {
These guidelines are known as the five precepts. A precept is a training princip
le \u8211? i.e. what we need to do in order to develop spiritually, to develop a
s a human being. They can be formulated either in terms of what to do, or in ter
ms of what to avoid doing. Here they are in both formulations:\par\pard\plain\hy
phpar} {
{\i
With deeds of loving kindness, I purify my body.}\par\pard\plain\hyphpar} {
{\i
I undertake to abstain from taking life.}\par\pard\plain\hyphpar} {
{\i
With open-handed generosity, I purify my body.}\par\pard\plain\hyphpar} {
{\i
I undertake to abstain from taking the not-given.}\par\pard\plain\hyphpar} {
{\i
With stillness, simplicity, and contentment, I purify my body.}\par\pard\plain\h
yphpar} {
{\i
I undertake to abstain from sexual misconduct.}\par\pard\plain\hyphpar} {
{\i
With truthful communication, I purify my speech.}\par\pard\plain\hyphpar} {
{\i
I undertake to abstain from false speech.}\par\pard\plain\hyphpar} {
{\i
With mindfulness clear and radiant, I purify my mind.}\par\pard\plain\hyphpar} {
{\i
I undertake to abstain from taking intoxicants.}\par\pard\plain\hyphpar} {
It is important to try to see these not as rules, but as expressions of positive
mental/emotional states; and as comprising a guide to the kinds of actions that
support the development of such states. Our understanding of the precepts is no
t a static thing. As we change, we see more deeply into the emotional state that
each precept encourages and the implications of that emotional state.\par\pard\
plain\hyphpar} {
For example, if we look at the first precept we might think, {\i
\u8216?}Oh, at least I\u8217?m all right there, I haven\u8217?t killed anyone la
tely.\u8217? But it should be easy to see that this precept also relates to caus
ing suffering in less direct ways \u8211? and to the taking of non-human life. I
t relates to the way we treat the world around us. Do our financial investments
support the careless exploitation of others or the environment? Does our work ca
use suffering in some way? With a little reflection we can expand these precepts
out into all aspects of our lives.\par\pard\plain\hyphpar} {
It is very hard indeed to follow the precepts perfectly. In fact, it is said tha

t only a fully Enlightened person can do so, because only when we are fully Enli
ghtened are we completely free from greed, hatred, and delusion, which are what
fuel unskilful action. So we undertake the precepts as a means of training; we d
o our best to follow them, and, even more importantly, we do our best to underst
and how going against them leads to unhappiness and suffering for ourselves and
others.\par\pard\plain\hyphpar} {
It is our state of mind which determines the quality of our lives. Meditation is
not a means of removing ourselves from the harshness of the world around us, bu
t rather a way of equipping ourselves with the internal resources to respond cre
atively to the real world. To act creatively does not mean we have to do somethi
ng special. It means that in our everyday lives we try to relate from what is be
st in us, we try to live by what is really important to us. As Socrates rather b
luntly puts it, {\i
\u8216?}The unexamined life is not worth living.\u8217?\par\pard\plain\hyphpar}
{\page } {\s1 \afs32
{\b
{\qc
13
{\line }
Why Meditate?\par\pard\plain\hyphpar}\par\pard\plain\hyphpar}\par\pard\plain\hyp
hpar} {
Within this book I have concentrated on meditation as a means of developing incr
easingly positive mental states, and to a lesser degree I have introduced the id
ea of insight \u8211? in a preliminary way at least. But if I sit down and think
about why I practise, it is not actually because of either of these two things.
That is not to say that they are not important to me. They are, and they certai
nly play some part in motivating me.\par\pard\plain\hyphpar} {
But there is something else that seems more fundamental, and that is simply the
experience of meditation itself. By this I do not mean the experience of a {\i
\u8216?}good\u8217? meditation. I am not talking about the great pleasure that s
ometimes arises from meditation \u8211? no, I am just saying that the fact of me
ditating, however that might be, is the reason I do it.\par\pard\plain\hyphpar}
{
However we live, our lives are, in a sense, a search to find ourselves, to becom
e aware of what and who we are. Much of this searching is done in the world outs
ide; it is in relationship to other people, it is in relationship to the challen
ges the world brings up for us. We change and learn from these interactions, and
in these ways our character is formed. Besides, there is much joy and wonder in
the world and in others. But however rich and rewarding our life might be, ther
e is a certain experience of ourselves that is not gained through such interacti
on.\par\pard\plain\hyphpar} {
Sitting quietly, watching our own mind, is the simplest thing we can do. By this
I mean it is the purest expression of what we are. Whatever we do expresses our
nature in some way or other; how we walk, how we talk \u8211? we cannot do anyt
hing that is not an expression of our own nature. But any activity in this sense
is quite complicated; even in something as simple as walking, there is a lot go
ing on, a lot to be aware of.\par\pard\plain\hyphpar} {
When we meditate we cut down what is happening to its bare essentials. There is
just us. In this sense, when we sit for meditation we leave the world, we even l
eave time. When we meditate there is not any future or past \u8211? or rather th
ey are both contained in the present. In this sense again, when we meditate we a
re not even concerned with achieving a certain state. Just by meditating we are
doing all that we need to do. We are with ourselves in the simplest way we can b
e, and so we experience ourselves at the deepest level.\par\pard\plain\hyphpar}
{
This does not mean we have a profound experience of ourselves necessarily. Maybe
we just feel unhappy or angry. This is what we experience. So we are willing to
sit quietly feeling unhappy. We don\u8217?t want to get up and phone a friend \
u8211? maybe we will do that later. But for now we just sit. When we can do this
\u8211? and we can do it if we choose \u8211? we have complete freedom. We are

no longer in the grip of emotions: we feel them very deeply; we are happy, or we
are sad, but that is just it. Somehow we do not add anything else to these feel
ings. We do not say {\i
\u8216?}I am sad \u8211? I must do something, I must cheer up; I must get drunk.
\u8217? It is enough that I am sad and that this is how it is.\par\pard\plain\hy
phpar} {
When someone is very depressed or maybe when someone is dying, there is sometime
s nothing we can do for them. There is no way we can change what is happening fo
r them. But there is a way of being with people in these sorts of situations whe
re you are just with them. You are not adding anything to or taking anything awa
y from the situation, and yet you are there; you are part of the situation. And
although you can do nothing you can witness it. I am not talking here about maki
ng the situation better for the other person. Maybe you can, but that is not wha
t I am talking about. I am talking about just being able to be in that situation
without having to change it, or being able to.\par\pard\plain\hyphpar} {
Maybe you are thinking, {\i
\u8216?}Well, what is the point of that? Big deal.\u8217? But it seems to me vit
al that we develop the ability to do this. To be with what is. In the end this i
s what meditation is about for me, this being with myself \u8211? not for any re
ason, not in order to change anything, but just to witness myself.\par\pard\plai
n\hyphpar} {
\~\par\pard\plain\hyphpar} {
{\i
My hut lies in the middle of a dense forest;}\par\pard\plain\hyphpar} {
{\i
Every year the green ivy grows longer.}\par\pard\plain\hyphpar} {
{\i
No news of the affairs of men,}\par\pard\plain\hyphpar} {
{\i
Only the occasional song of a wood cutter.}\par\pard\plain\hyphpar} {
{\i
The sun shines and I mend my robe;}\par\pard\plain\hyphpar} {
{\i
When the moon comes out I read Buddhist poems.}\par\pard\plain\hyphpar} {
{\i
I have nothing to report, my friends.}\par\pard\plain\hyphpar} {
{\i
If you want to find the meaning, stop chasing after so many things.}\par\pard\pl
ain\hyphpar} {\s2 \afs28
{\b
Conclusion\par\pard\plain\hyphpar}\par\pard\plain\hyphpar} {
We all come to meditation with our own reasons, with a feeling that perhaps medi
tation can help us in some way. Few of us really understand what it is that we a
re embarking on. Our reasons for meditating may be simply to feel more relaxed,
to enjoy life to a greater degree. And this is where we start from. However, if
we allow it, meditation can be the beginning of life\u8217?s greatest challenge
and adventure.\par\pard\plain\hyphpar} {
We see that in fact there is no ceiling on what we can become other than the one
we put there ourselves. Even early on we can catch a glimpse of what we can be.
We can experience ourselves in a completely new way. We gain some sense that we
can be free from negative states, and free to act creatively in the world.\par\
pard\plain\hyphpar} {
However, if we embark on the path of self-transformation, we soon learn that it
is a long path and in many ways a difficult path. We will find that we need othe
rs to support our efforts, others who also feel that this path is the only one r
eally worth treading.\par\pard\plain\hyphpar} {
We might find that many people cannot understand what we are doing, and see it a
s some form of escapism. Others feel uneasy with talk of spiritual change, with
the idea of conscious transformation of the mind. This is largely due to the fac
t that spiritual longing, a wish to be more fully ourselves, is inherent in the

human being, and many people feel threatened because they have a sense that they
have denied this aspect of themselves.\par\pard\plain\hyphpar} {
But there are others out there who have not denied what is the most basic longin
g of the human heart. If you can find others who also meditate, who have a desir
e to develop, they will be a great support for your practice, so see if you can
find a group to meditate with. If there isn\u8217?t one around, you might want t
o think about trying to start your own.\par\pard\plain\hyphpar} {
We are told that after the Buddha gained Enlightenment he was at first reluctant
to teach, as he did not think what he had experienced could be communicated. Th
en he had a great vision; it was a vision of the whole of humanity as a vast fie
ld of lotuses. He saw that while many of the lotuses were still firmly stuck in
the mud, others were pushing to the surface of the water, while still others wer
e beginning to bud or even coming into bloom.\par\pard\plain\hyphpar} {
In other words, he saw that there were others to share his experience with. Budd
hism is the path to the very same experience that the Buddha had. The Buddhist w
ay is the way to freedom. It is the path that some men and women of all cultures
and at all times have valued, not just under the name of Buddhism, but under ma
ny names, wherever an individual has had a sincere desire to develop awareness a
nd kindness, has had a sincere desire to be truly human, and has put this desire
into practice. There the path of freedom has been found.\par\pard\plain\hyphpar
} {
We are particularly lucky, for although in our culture this path is not in gener
al highly valued, we also live at a time where there is greater access to the su
pport and help that we need to tread the way of freedom. In particular, I believ
e that Buddhism and Buddhist practices offer a great opportunity for us to becom
e what in our hearts we know we have to become, to become what we really are.\pa
r\pard\plain\hyphpar} {
Meditation is the first step on this path. It is the simple and natural process
of beginning to take the time to get to know ourselves, beginning to cultivate w
hat is best in ourselves. It is a means by which we can slowly uncover what is h
ighest in us, and open up more and more to the beauty all around us. Good luck.\
par\pard\plain\hyphpar} {
{\i
IN BEAUTY MAY I WALK}\par\pard\plain\hyphpar} {
{\i
\~}\par\pard\plain\hyphpar} {
{\i
In beauty}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
All day long}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
Through the returning seasons}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
\~}\par\pard\plain\hyphpar} {
{\i
Beautifully will I possess again}\par\pard\plain\hyphpar} {
{\i
Beautifully birds}\par\pard\plain\hyphpar} {
{\i
\~}\par\pard\plain\hyphpar} {
{\i
Beautifully joyful birds}\par\pard\plain\hyphpar} {
{\i
On the trail marked with pollen}\par\pard\plain\hyphpar} {

{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
With grasshoppers about my feet}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
With dew about my feet}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
With beauty}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
With beauty before me}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
With beauty behind me}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
With beauty above me}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
With beauty all around me}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
In old age, wandering on a trail of beauty,}\par\pard\plain\hyphpar} {
{\i
lively,}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
In old age, wandering on a trail of beauty,}\par\pard\plain\hyphpar} {
{\i
living again,}\par\pard\plain\hyphpar} {
{\i
may I walk}\par\pard\plain\hyphpar} {
{\i
It is finished in beauty}\par\pard\plain\hyphpar} {
{\i
It is finished in beauty}\par\pard\plain\hyphpar} {
\~\par\pard\plain\hyphpar} {\page } }