Why wander away? Let’s return to the majesty of the forest,
and stay with. Be Present.
and stay with. Be Present.
Lesson 2.
Return and Stay With the Meditation.
Last session I talked about directing the mind towards the meditation object, and filling the mind with it.
One of the important features of meditation is the way the mind will tend to wander away from the meditation object, and wander back into the realm of thought. So there is something we need to do before we can direct the mind to the meditation object, and fill the mind with it. And that is to return to the meditation. To return from wherever the mind might have wandered to.
Returning to the Meditation.
We need to gently come back to the meditation, knowing that here, in meditation, is the inner Peace that we need. This refreshing and rejuvenating stillness and silence, this rest from busy-ness. It is like coming back home after the trials and tribulations of the outside world. This returning to the meditation object is the Path to peace, or one of the important features of the Path.
It is important to return to peace in a peaceful way. Sometimes, there can be a tendency to abruptly force the mind back to the meditation object, as if we are guilty of wandering, and need some kind of sharp reprimand.
No no, not like that. Let us be gentle on ourselves. Gently and compassionately come back. Come back consciously and knowingly.
Staying With the Meditation.
Having returned, the next step is to stay with the meditation object, to stay with the meditation, and not be drawn back into the world of busy-ness and mental noise. Not be lured back onto those paths that inevitably lead to bouts of quite painful thinking, pain that is the very opposite of the peace, contentment and enjoyment of meditation.
In this, we can consciously stay with the meditation from moment to moment. We can sustain our attention, and maintain contact with the meditation object. Extending the contact, and valuing it.
Last session, I talked of filling the mind with the meditation object, and this can help us to stay with it. Another tactic is to move from one touch to another, from seat to feet to hands and back to seat. Moving in a cyclical way.
One advantage of the breath is that it is cyclical meditation object. We can stay with the inbreath, from its beginning, thru its middle until it ends at full inbreath. Then stay with the outbreath, throughout its phase. Then a brief pause between outbreath and inbreath. The scriptures call this full cycle “the full body of the breath.”
If our environment is not disturbed by machine noise, and other jarring disruptive noise, then the sound of the wind in the leaves is an excellent meditation object. It is sufficiently continuous to be a meditation object, yet sufficiently diverse to hold our attention. This sound is constantly changing, yet constantly continuing, so to speak.
To stay with the meditation, we can take interest in the meditation. Take interest in the slowing down of thinking, and the movement towards rest
Staying with the meditation, and staying with it long enough to return to Peace, is a skill that is well worth cultivating. It cannot be learned in a minute or thirty minutes. Or just a week of practice. This skill of staying with the meditation object is something to practice over the years. Each day investing some time in letting go of busy-ness, returning to and staying with inner quiet. Using some kind of meditation technique. Or perhaps some similar activity that is usually given another name. Such as exercise. Or tidying up, and cleaning. Eating real food, and alcohol free drinking. We will look at other types of meditation later on.
Traditional Terminology.
The Pali term is vitakka vichaara. Vitakka can mean “return to”, vichaara can mean “stay with.” Vitakka is likened to the striking of the bell, and vichaara is like the sustained ring of the bell (Visuddhi Magga 4). One follows the other.
This indicates that both vitakka and vichaara do not last for long. They are something that we need to patiently return to, again and again, in meditation. They are somewhat like a pair of footsteps. Only one left and one right step will not get us far. But when we repeat the cycle over and over again, in smooth balanced walking, then we can walk for miles.
Both vitakka and vichaara can mean “apply”. Applying our mind to the meditation object.
This is somewhat like applying glue to the glue joint. We need to smear the glue evenly over the mating surfaces. Because some glues dry quickly, we might need to apply it without delay, and yet without rush. Balance is called for.
In addition, the two surfaces need to match each other properly. They also need to be clean and dry, and free of dirt and grease. To achieve the full bonding strength of the glue.
Similarly, the mind needs to be properly prepared, and the meditation object properly chosen, for mind and meditation to come together, and to stay together. Their mating surfaces also need proper attention. Otherwise, the connection will soon be broken, and our meditation will be disjointed and disrupted.
Meditation Exercise 2.
So let’s stop thinking about meditation and do it instead. You can try these suggestions. For the second lesson in meditation -
- gently let go of thinking, and gently return to touch (or sound)
- come back to peace, come back to rest.
- stay with the touch (or sound)
- move from seat to feet to hands to feet again
- follow the wind, follow the breath
- apply mind to meditation.
Footnotes.
Factors of Absorption.
Buddhism and Ashtanga Yoga (not Hatha Yoga) talk about being fully absorbed into meditation. Meditative absorption is where the mind is still, not wandering, content, clear, bright, alert, and very happy to be like this. This is meditative absorption, called samādhi (or dhyān / jhāna) in Sanskrit and Pali.
Buddhism also talks of the “factors of absorption” (jhānaṇga). These factors of absorption are needed to sustain and support absorption. And the first two factors are vitakka and vichaara.
Vitakka and vichaara are most important for our meditation to succeed. They are well worthwhile giving attention to.
Translational Note.
vitakka is spelled vitarka in Sanskrit, and vichaara is spelled vicāra in the dictionary (c is pronounced ch as in church, ā = aa as in father)
In Pali, vitakka and vicāra usually just mean “thinking”, and in Sanskrit vitarka and vicāra mean “deliberation, considering, discussion”. tark = “reason”, and cār = movement. In Sanskrit, vitarka and vicāra can both mean “uncertainty” that calls for pondering.
So it is interesting that both Buddha and Patanjali use this pair of terms to describe deep meditation, when the mind is very still and not moving in thought at all. They are using these two words to mean something quite different to normal use, perhaps to make a point - there is a far more satisfying happiness beyond mundane worldliness. And it is difficult to describe deep meditation, for language is defined by mundane worldly consciousness, which is so different to deep meditation.
Buddha uses vitakka and vicāra only to describe the first jhāna, a shallow level of absorption. He says they are absent in the higher (or deeper) absorptions, and uses other words to describe the third and fourth jhānas : citta ekaggatā = one-pointedness of mind, and upekkha = equanimity (Majjhima Nikaya 43).
Buddha's disciples liken vitakka to the flapping of wings by the eagle to find an air thermal, and liken vicāra to the still wings when the eagle is soaring (Petakopadesa, Khuddaka Nikaya, Pali Text Society, p. 142, not available on-line)
Patanjali uses vitakka and vicāra to describe both shallow and deeper (or higher) levels of samādhi (verses 1. 42 – 45)
In his Yoga Sutras, Patanjali uses four words to describe samādhi : vitarka-vicāra-ānanda-asmitā where ānanda = the joy of the enlightened state, asmitā = being in our higher self, vitarka = staying with the meditation object, vicāra = investigating the meditation object(s) (verse 1.17). Verses 1. 42 – 45 then explore further subdivisions : sa-vitakka, nir-vitakka, sa-vicāra and nir-vicāra. These define increasing depth (or height) of meditative absorption.
The dictionary has other, less common, meanings of vitakka and vicāra that can explain how they can be used to describe absorption into meditation.
vitakka can also mean “word”. cār = moving around, which suggests moving around the meditation object.
Daily Buddhist Practice likens vitakka to the repeated noting and naming of our meditation object, as a word. And likens vicāra to prolonged abiding with the meditation object.
vicāra = vi + cāra, where cāra means “doing, behaviour, action, process” and vi can mean “within”. In this sense, vicāra refers to what the mind is doing when it settles onto the meditation object, and the process the mind is using to become settled and focussed. The mind is not thinking at all, it is letting go of all thought.
vitakka can also mean “fixed and steady”, which suggests fixing our attention onto our meditation object to stabilise the mind.
Bhikkhu Bodhi was a prominent Buddhist translator in the second half of the twentieth century. His translation reflects the actual experience of meditation, rather than dictionary meaning of words. I adapt from his translation, which is : vitakka = initial application of mind, vicāra = sustained application of mind.
In Pali, vitakka and vicāra usually just mean “thinking”, and in Sanskrit vitarka and vicāra mean “deliberation, considering, discussion”. tark = “reason”, and cār = movement. In Sanskrit, vitarka and vicāra can both mean “uncertainty” that calls for pondering.
So it is interesting that both Buddha and Patanjali use this pair of terms to describe deep meditation, when the mind is very still and not moving in thought at all. They are using these two words to mean something quite different to normal use, perhaps to make a point - there is a far more satisfying happiness beyond mundane worldliness. And it is difficult to describe deep meditation, for language is defined by mundane worldly consciousness, which is so different to deep meditation.
Buddha uses vitakka and vicāra only to describe the first jhāna, a shallow level of absorption. He says they are absent in the higher (or deeper) absorptions, and uses other words to describe the third and fourth jhānas : citta ekaggatā = one-pointedness of mind, and upekkha = equanimity (Majjhima Nikaya 43).
Buddha's disciples liken vitakka to the flapping of wings by the eagle to find an air thermal, and liken vicāra to the still wings when the eagle is soaring (Petakopadesa, Khuddaka Nikaya, Pali Text Society, p. 142, not available on-line)
Patanjali uses vitakka and vicāra to describe both shallow and deeper (or higher) levels of samādhi (verses 1. 42 – 45)
In his Yoga Sutras, Patanjali uses four words to describe samādhi : vitarka-vicāra-ānanda-asmitā where ānanda = the joy of the enlightened state, asmitā = being in our higher self, vitarka = staying with the meditation object, vicāra = investigating the meditation object(s) (verse 1.17). Verses 1. 42 – 45 then explore further subdivisions : sa-vitakka, nir-vitakka, sa-vicāra and nir-vicāra. These define increasing depth (or height) of meditative absorption.
The dictionary has other, less common, meanings of vitakka and vicāra that can explain how they can be used to describe absorption into meditation.
vitakka can also mean “word”. cār = moving around, which suggests moving around the meditation object.
Daily Buddhist Practice likens vitakka to the repeated noting and naming of our meditation object, as a word. And likens vicāra to prolonged abiding with the meditation object.
vicāra = vi + cāra, where cāra means “doing, behaviour, action, process” and vi can mean “within”. In this sense, vicāra refers to what the mind is doing when it settles onto the meditation object, and the process the mind is using to become settled and focussed. The mind is not thinking at all, it is letting go of all thought.
vitakka can also mean “fixed and steady”, which suggests fixing our attention onto our meditation object to stabilise the mind.
Bhikkhu Bodhi was a prominent Buddhist translator in the second half of the twentieth century. His translation reflects the actual experience of meditation, rather than dictionary meaning of words. I adapt from his translation, which is : vitakka = initial application of mind, vicāra = sustained application of mind.
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gain the full benefit of these Meditation Lessons
