A lot of the times, meditators who are starting out in the concentration practice feel restlessness, due to the worry that the quality of their meditation and concentration will not improve. Because of this restlessness and worry, the quality of the meditation itself becomes worse and worse over time. The degradation in the quality most commonly arise due to two key problems: over-analysis of the object or the state of concentration, unnecessary attention to sensations and experiences that are unrelated to meditation, and having too much expectations for each sitting (this last bit will be mentioned in part 2).
The first common problem, which is the over-analysis of the object or the state of concentration happens when a meditator has the tendency to investigate whether the object of focus is in the correct shape/form/distance/perception, whether there is the emergence of bliss and joy, whether there is a sensation associated with knowing the object, whether there is an emergence of the jhāna factors, whether the jhāna factors are present, whether the light is stable/bright/luminous, whether the sitting itself is in 'the way it should be', etc. The list can be endless. The second common problem, which is the attention to unnecessary sensations and experiences happens when a meditator puts too much emphasis on knowing the sensations that arise with the formal meditation session one is engaging in: for instance, one might expect a surge of bliss, joy, tranquility or equanimity to arise as soon as the focus on the object of breath occurs, one might expect sensations of bodily pain to not arise as soon as they can focus on the object, one might expect a surge of bliss and joy to be continuously present when focusing on the nimitta, one might expect the object of focus to be consistent and overwhelmingly calm, etc., to name a few. Because of the presence of these issues within a meditator's mind during the sitting, the meditation session can end up being a very tiring, overwhelming, pressuring or disappointing one and this can affect not only for the session that has just ended but also for many more future sessions to come.
No matter how many issues one may face. There is a simple yet profound method to overcome this issue. This is just by simply not paying attention. Some meditators get discouraged when they are presented with this answer as some wish to get a quick-fix solution to their problems. Believe it or not, until you've tried and succeeded, this is the only answer there is to overcome these particular challenges.
1/ Why do we train to not pay attention?
To excel in the practice of concentration with ultimate aim of achieving jhāna or access concentration, we must have undivided attention onto the object of concentration, whether it be the object of breath, kasiṇa, four elements, a sentient being (for metta) or even a corpse (asubha). The more undivided attention we can give onto the object, the more developments we see with the quality of the concentration.
As such, it is vital to refrain from unnecessary thinking or investigating the object of focus, as well as any sensations or experiences that arise. The moment we engage in such activities, we automatically divert our attention away from the object, resulting in an instant drop in concentration. Since our minds can only hold onto one object at a time, and shifting our focus to other things diminishes the concentration we have worked hard to achieve. That's why the more we engage in things other than the meditation object while sitting, we are allowing ourselves to slow down the progress. We do not want that to happen and therefore, we must train not to pay attention to anything other than the meditation object.
During the moment we are training to not pay attention to distractions, the pañña (wisdom) faculty and sati (mindfulness) faculty are working their best to make the mind put an undivided attention onto the object of focus. This training provides an opportunity for our wisdom and mindfulness faculties to function in a manner previously never explored before. Just as we dedicate time and effort to train our bodies to enhance mobility, fitness, and overall health, a similar approach can be applied to our minds with our wisdom and mindfulness faculties. The more we invest in training these aspects, the wiser and more mindful we become during each meditation session. This not only enriches the quality of our concentration but also extends its benefits to our everyday lives.
By consistently nurturing wisdom and mindfulness through practice, we cultivate a heightened sense of awareness and understanding. This newfound wisdom and mindfulness become valuable assets that accompany us beyond the meditation cushion. They serve us well in various aspects of life, guiding our actions, decisions, and responses with wholesome intention, greater clarity and insight. Moreover, the training of wisdom and mindfulness is particularly beneficial as we progress into the vipassana stage. As we delve deeper into insight meditation, these qualities become even more crucial. They enable us to explore the nature of ultimate reality (the nāma and rūpa, and their causes and effects), and observe and realise the true nature of ultimate reality (paramattha dhamma) with clarity. Ultimately, the ongoing cultivation of wisdom and mindfulness empowers us to unlock profound insights, deepen our practice to firstly achieve jhāna or access concentration at this stage, and experience a more profound transformation both on and off the meditation cushion even if you are not at the vipassana stage yet.
2/ How do we train not to pay attention?
Achieving jhāna or access concentration is not possible just because one can focus on the object well. Skilfulness with one's own mind with wisdom is an extremely valuable quality one must develop in order to attain jhāna or access concentration, and this is the aspect some meditators miss out on and are not discussed about more commonly. Skilfulness with your own mind in this case means (1) knowing what to pay attention to, (2) knowing what not to pay attention to, and (3) understanding how not to pay attention wisely with wholesome intention. In the particular case of the concentration practice, firstly, we must only pay attention to the object of focus, nothing else. Secondly, we must not pay attention to anything that is not the object of focus. Thirdly and most importantly, we must not get agitated, angry, restless, overly excited or greedy over the desirable and undesirable sensations and experiences that arise during meditation: we must accept them as they are, accept the thoughts and sensations as they are when they arise, and let them go without any participation. This approach of acceptance without participation allows us to accept anything with a wholesome intention and without participation. When we allow ourselves to become agitated or greedy, unwholesome deeds arise, leading to a decline in the quality of our meditation and mind. It is crucial to recognise and let go of these undesirable thoughts and sensations consciously. Cultivating this ability to accept distractions as they are and detaching from them without any participation is a deliberate practice that we must actively take part which can hone our wisdom, leading to a more wholesome state of mind. As we progress in this training, we gradually develop the capacity to pay less attention to unnecessary elements with intuition and wholesome intention. This heightened mindfulness and wisdom enable us to recognise and let go of unnecessary nuances more effectively, ultimately deepening our practice and enhancing our overall mental clarity.
This training not only applies during meditation but also when we go about doing activities during the day. The more you practice this off the mat, the more you can cultivate the acceptance of things that are happening daily that are out of our control too. Engaging in this practice off the meditation cushion allows us to cultivate the acceptance of the events and circumstances those beyond our control. The more we practice in this manner, the more we can embrace the reality of non-self (anatta). We come to understand that there is little we can truly control or achieve according to our desires. Instead, we learn to accept both the desirable and the undesirable aspects of life that occur outside of our control. We will also begin to realise that clinging to good or bad expectations, or attempting to manipulate outcomes only leads to suffering. We will also be able to navigate life's challenges with greater equanimity and ease. This transformative shift in perspective due to skilfulness of our own minds with wisdom will enable us to embrace both the pleasant and unpleasant aspects of life, and foster a sense of peace and contentment.
The methods I mentioned are very simple yet very profound and ones that a meditator can utilise to train the mind to become more skilful with wisdom. I highly recommend that my fellow meditators, students, and readers sit down, close your eyes, and take a moment to engage in thoughtful reflection, using your wisdom to contemplate on the concepts presented so that you can apply these techniques independently during your own meditation sessions with greater understanding. By doing so, you can gradually become adept at the art of acceptance without participation, which is of paramount importance in improving the quality of your meditation and concentration practice, and one that will eventually reflect in higher vipassana practices, as well.
"Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase." (Dhammapada, 282)
May you realise the four noble truths in this lifetime.