Author: Ian Welsh Page 21 of 410

People meditate because they want something from it. Most serious meditators I know, the people who made real progress, were miserable.  The two main benefits from meditation might be classified as “capacity” or “exercise” and “insight.”

When I was younger, I could run 10 miles in 50 minutes and not be exhausted afterwards. I can’t do that now because I don’t run regularly.

Some benefits from meditation are like this. Concentration meditation, where you hold your attention on something like your breath or a mantra, or the spot between your brows or a candle is “mind exercise.” The more you do it, with proper technique, the better you get. If you stop doing it you lose the benefits: being more relaxed, more able to focus on anything and more able to ignore stuff like pain and anxiety.

The other main set of benefits are like learning to ride a bicycle. At first it’s impossible, then you get the knack for it, and from then on you have the benefit. Most of these are insight benefits: if you truly realize that you aren’t the body, say, then you let go of it and suffering is permanently reduced. If you see thru conditioning and realize you don’t have to obey it, you become free of it (often this goes in steps, by types of conditioning.)

Some other similar benefits are skill based. If you practice bringing up emotions on demand after a while they become “on tap” and you can just experience them at will.

Now meditation methods tend to work in concert. The reason Shamatha (concentration/mental exercise) is often done alongside Vipassana (insight) is that if you want to see the mechanics of how sense objects like emotions and thoughts work, being able to concentrate: having a focused mind make it a lot easier.

Of course there’s some overlap: I know how to run properly. I know how to get in shape. If I were to take up running again, those would make it easier for me and even when I’m in bad shape I run better than people who have never learned proper running technique (plus I’m used to the suffering of pushing myself.) Same is true of concentration: I’m out of practice, but I know how it’s done and I’m better than someone who’s never done a lot of concentration meditation. But I’m nowhere as good as someone who’s kept up a practice of an hour or two a day. (Two hours is about the minimum to be able to get reliably into certain states.)

Whatever it is you want from meditation, and there are lots of different possible achievements, you need to know what you need to do to get them, and how to keep them. But no matter what you want, meditation is either like exercise (for capacity) or like learning a skill.

Know what you want and find out how to get it.

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The functional chassis of all real spirituality are metaphysical statements, often called views. Each view is a way of understanding reality. Every view in real spirituality is connected with a “way”. The way is the path to being that view.

The “I am awareness” view is that of chunks of Hinduism, especially Vedanta and its various offshoots. The best book written from this perspective is “I Am That”, which I recommend highly. A good one, especially the first forty percent or so is “The Essence of Enlightenment” by James Swartz.

The “I am awareness” argument is that the only thing which always exists is awareness, and therefor that is what we are. We are not our bodies, or even our consciousness: both can be absent and awareness still exists.

Everything I am aware of is an object in consciousness. This is obvious. All of these objects change over time, often appearing and disappearing. Whether they exist or not, I always exist: they are dependent on me, I am not dependent on them.

One may suggest this isn’t true by two methods. The first is “I’m not aware when I’m in deep sleep.” With enough meditation of the right type you can prove that wrong: you can be aware that you are deep asleep and if someone yells near you while you’re in deep sleep you wake up, so awareness appears to still exist.

The second is that awareness didn’t exist before birth, and won’t exist after death. This is a more serious objection, but it’s not proven, and certain experiences on the spiritual path where you appear to exist without the body suggest it may be wrong. Instead you simply don’t remember before your birth.

To many this will seem like utter nonsense, but most people haven’t done the necessary work to have an opinion worth caring about.

There are a few ways or paths towards this view. The main one is simply examination. Is it true that objects come and go and I remain? Watch sense objects and see what happens. This is meditation. It’s part of what Buddhist Vipassana does, actually, though only part.

A second is to simply concentrate on the sense of “I am” and don’t pay much attention to anything else.

A third is the Vedantic super-imposition method: you learn the view and apply it. Whenever you think “I am the body”, you simply correct the thought to “I am awareness.” (There’s more to it than that, I’m simplifying vastly.)

Our normal view is something like “I am the mind, which is produced by the body, and I live in a world that is not me.”

Most spiritual paths say that the body exists in the mind (it does, though that doesn’t have to mean that it isn’t produced by the brain).

So what’s the benefit of having this view, of grounding it in?

First, you let go of sense objects. You don’t push bad sense objects away (pain, fear, etc…), and you don’t try and grasp good sense objects (love, happiness, etc…)

If you leave sense objects alone, what happens it that the bad ones bother you less and the good ones last longer.

Second, when you don’t regard the body and mind as “you” suffering drops massively. It’s not happening to you, you don’t have to care. Suffering is basically pain times attachment.

Third, your conditioning weakens. Every time a conditioned sense object comes up, if you react to it with anything but detachment or detached love, it is renewed and usually grows stronger. Say you were once burned and are now scared of fire. Every time you see or hear fire you are scared. You try and push the fear away. The fear is renewed, and may even grow stronger. If you don’t care, if you don’t react or you counter-act the fear with love or another positive emotion, the conditioning weakens.

Fourth, your general level of fear grows lower. Over time your ambient anxiety drops. Almost everyone has some anxiety, even if it’s below the threshold of consciousness. As fear goes away it is replaced by a directionless detached love. You feel love all the time. When this starts, it’s intermittent. You feel happiness or love for no reason you can determine. Over time it becomes more and more steady. (I’ve spent fairly substantial time in this state. It’s not theoretical.) As best I can tell, human nature when truly not scared IS love.

The more solid your identification with awareness is, and the less you identify with consciousness, sense objects and the body, the better your experience is. This seems to be what the Hindu types are talking about when they say that the nature of the self is bliss. You no longer rely on getting things, having things or circumstances in order to feel good. You just… feel good.

There’s more to all this, of course, rather vast volumes have been written about it, often in allegorical language which is hard to understand if you weren’t trained it. But this is the essence: you are awareness, and fully knowing that frees you of the need for objects at any psychological level. Of course, if you want the body to stick around you’ve still got to take care of it, but you are no longer subject to the tyranny of running from desire to desire and away from fear after fear.

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