Meditation can seem like a lot of time and work for no obvious pay-off. Yet the benefits are dramatic. Meditation can help us truly experience life, rather than just letting it pass us by. Here’s a synopsis of why it matters.
Meditation is not easy. It takes time and it takes energy. It also takes grit, determination, and discipline. It requires a host of personal qualities that we normally regard as unpleasant and like to avoid whenever possible. We can sum up all of these qualities in the American word gumption. Meditation takes gumption. It is certainly a great deal easier just to sit back and watch television.
So why bother? Why waste your time and energy when you could be doing something else. We know that it can make you 10% happier but is that enough?
Why? Simple. Because you are human. Just because of the simple fact that you are human, you find yourself heir to an inherent unsatisfactoriness in life that simply will not go away. You can suppress it from your awareness for a time; you can distract yourself for hours on end, but it always comes back, and usually when you least expect it. All of a sudden, seemingly out of the blue, you sit up, take stock, and realize your actual situation in life.”
Sometimes it hits us. We’re just barely hanging on while our life is flying by.
You manage to make ends meet somehow and look okay from the outside. But those periods of desperation, those times when you feel everything caving in on you— you keep those to yourself. You are a mess, and you know it. But you hide it beautifully. Meanwhile, way down under all of that, you just know that there has to be some other way to live, a better way to look at the world, a way to touch life more fully.
We know there is more to life. As if there is another layer that we haven’t accessed yet.
You feel that there really is a whole other realm of depth and sensitivity available in life; somehow, you are just not seeing it. You wind up feeling cut off. You feel insulated from the sweetness of experience by some sort of sensory cotton. You are not really touching life. You are not “making it” again. Then even that vague awareness fades away, and you are back to the same old reality. The world looks like the usual foul place. It is an emotional roller coaster, and you spend a lot of your time down at the bottom of the ramp, yearning for the heights.
And so we blame ourselves, forgetting that we’re human. This is the same malady that affects every human.
It is a monster inside all of us, and it has many arms: chronic tension, lack of genuine compassion for others, including the people closest to you, blocked up feelings and emotional deadness— many, many arms. None of us is entirely free from it. We may deny it. We try to suppress it. We build a whole culture around hiding from it, pretending it is not there, and distracting ourselves with goals, projects, and concerns about status. But it never goes away. It is a constant undercurrent in every thought and every perception, a little voice in the back of the mind that keeps saying, “Not good enough yet. Need to have more. Have to make it better. Have to be better.” It is a monster, a monster that manifests everywhere in subtle forms.
The same themes repeat throughout our lives: jealousy, suffering, discontent, and stress. They are in the music we listen to and the shows we watch. They are in our very nature.
If Only Syndrome
Life seems to be a perpetual struggle, an enormous effort against staggering odds. And what is our solution to all this dissatisfaction? We get stuck in the “if only” syndrome. If only I had more money, then I would be happy. If only I could find somebody who really loved me; if only I could lose twenty pounds; if only I had a color TV, a hot tub, and curly hair; and on and on forever. Where does all this junk come from, and more important, what can we do about it? It comes from the conditions of our own minds. It is a deep, subtle, and pervasive set of mental habits, a Gordian knot that we have tied bit by bit and that we can only unravel in just that same way, one piece at a time. We can tune up our awareness, dredge up each separate piece, and bring it out into the light. We can make the unconscious conscious, slowly, one piece at a time.
Human culture has taught us odd responses to the ever-changing landscape of our world. When things are positive we grasp.
We categorize experiences. We try to stick each perception, every mental change in this endless flow, into one of three mental pigeon holes: it is good, bad, or neutral. Then, according to which box we stick it in, we perceive with a set of fixed habitual mental responses. If a particular perception has been labeled “good,” then we try to freeze time right there. We grab onto that particular thought, fondle it, hold it, and we try to keep it from escaping. When that does not work, we go all-out in an effort to repeat the experience that caused the thought.
Then there is the other side of the mind where we have a box labeled “bad.” We try to push these experiences away. We ignore.
When we perceive something “bad,” we try to push it away. We try to deny it, reject it, and get rid of it any way we can. We fight against our own experience. We run from pieces of ourselves. Let us call this mental habit “rejecting.” Between these two reactions lies the “neutral” box. Here we place the experiences that are neither good nor bad. They are tepid, neutral, uninteresting. We pack experience away in the neutral box so that we can ignore it and thus return our attention to where the action is, namely, our endless round of desire and aversion. So this “neutral” category of experience gets robbed of its fair share of our attention.
What’s the result? An endless treadmill of seeking pleasure and fleeing from pain, while ignoring most of what happens. And we “wonder why life tastes so flat.”
No matter how hard you pursue pleasure and success, there are times when you fail. No matter how fast you flee, there are times when pain catches up with you. And in between those times, life is so boring you could scream. Our minds are full of opinions and criticisms. We have built walls all around ourselves and are trapped in the prison of our own likes and dislikes. We suffer.
Suffering is a keyword in meditation. Its understanding is important.
The Pali word is dukkha, and it does not just mean the agony of the body. It means that deep, subtle sense of dissatisfaction that is a part of every mind moment and that results directly from the mental treadmill. The essence of life is suffering, said the Buddha. At first glance this statement seems exceedingly morbid and pessimistic. It even seems untrue. After all, there are plenty of times when we are happy. Aren’t there? No, there are not. It just seems that way. Take any moment when you feel really fulfilled and examine it closely. Down under the joy, you will find that subtle, all-pervasive undercurrent of tension that no matter how great this moment is, it is going to end. No matter how much you just gained, you are inevitably either going to lose some of it or spend the rest of your days guarding what you have and scheming how to get more. And in the end, you are going to die; in the end, you lose everything. It is all transitory.
That all sounds rather bleak when viewed through the lens of the treadmill that we’re on. But there is another way to look at the universe.
It is a level of functioning in which the mind does not try to freeze time, does not grasp onto our experience as it flows by, and does not try to block things out and ignore them. It is a level of experience beyond good and bad, beyond pleasure and pain. It is a lovely way to perceive the world, and it is a learnable skill. It is not easy, but it can be learned.
Happiness and peace are really the prime issues in human existence. That is what all of us are seeking. This is often a bit hard to see because we cover up those basic goals with layers of surface objectives. We want food, wealth, sex, entertainment, and respect. We even say to ourselves that the idea of “happiness” is too abstract: “Look, I am practical. Just give me enough money and I will buy all the happiness I need.” Unfortunately, this is an attitude that does not work. Examine each of these goals and you will find that they are superficial. You want food. Why? Because I am hungry. So you are hungry— so what? Well, if I eat, I won’t be hungry, and then I’ll feel good. Ah ha! “Feel good”: now there is the real item. What we really seek is not the surface goals; those are just means to an end. What we are really after is the feeling of relief that comes when the drive is satisfied.
We want to end the tension between desire and aversion.
You can learn not to want what you want, to recognize desires but not be controlled by them. This does not mean that you lie down on the road and invite everybody to walk all over you. It means that you continue to live a very normal-looking life, but live from a whole new viewpoint. You do the things that a person must do, but you are free from that obsessive, compulsive drivenness of your own desires. You want something, but you don’t need to chase after it. You fear something, but you don’t need to stand there quaking in your boots. This sort of mental cultivation is very difficult.
Have we overdeveloped the material aspects of life at the expense of the deeper emotional ones?
Meditation is intended to purify the mind. It cleanses the thought process of what can be called psychic irritants, things like greed, hatred, and jealousy, which keep you snarled up in emotional bondage. Meditation brings the mind to a state of tranquillity and awareness, a state of concentration and insight.
In our society, we are great believers in education. We believe that knowledge makes a person civilized. Civilization, however, polishes a person only superficially. Subject our noble and sophisticated gentle person to the stresses of war or economic collapse, and see what happens. It is one thing to obey the law because you know the penalties and fear the consequences; it is something else entirely to obey the law because you have cleansed yourself from the greed that would make you steal and the hatred that would make you kill.
The more we understand the more flexible and tolerant we become. The more compassionate we can be.
Meditation is a lot like cultivating a new land. To make a field out of a forest, first you have to clear the trees and pull out the stumps. Then you till the soil and fertilize it, sow your seed, and harvest your crops. To cultivate your mind, first you have to clear out the various irritants that are in the way— pull them right out by the root so that they won’t grow back. Then you fertilize: you pump energy and discipline into the mental soil. Then you sow the seed, and harvest your crops of faith, morality, mindfulness, and wisdom.
Meditation sharpens the mind.
Meditation sharpens your concentration and your thinking power. Then, piece by piece, your own subconscious motives and mechanics become clear to you. Your intuition sharpens. The precision of your thought increases, and gradually you come to a direct knowledge of things as they really are, without prejudice and without illusion.
While these are great reasons they are only promises on paper. The only way to know if it’s worth the effort is to see for yourself.