It's me, hi, I'm the problem, it's me.
Internal triggers, and how meditation improves focus
Om Sri Gurubhyo Namah. Salutations to all the teachers.
“It's me, hi, I'm the problem, it's me.”
- Taylor Swift, Antihero
Often, when we suffer, we try to look for a cause outside of ourselves.
A traditional example paints a picture of a soldier who has just been shot by an arrow. As soon as they feel the pain of the arrow, their eyes automatically dart around in search of the person who shot them.
In the same way, when we suffer, we point to situations in our lives, including the people around us. The mind starts to ruminate on how things could have been different - perhaps if your friend had not said that hurtful thing, if only you had gotten that promotion at work, if only your landlord had not raised the rent, you would be happy.
If we are more rajasic in nature, the mind may search for solutions - maybe you can confront your friend, your boss, or your landlord, maybe you can move to a new city, get a new job, and so on. However, no matter how hard we think, or how hard we try, lasting happiness seems to elude us. Even when we get what we want, we realise that we want something more, or worry that things can go wrong.
We believe, for some reason, that the causes of our happiness and suffering are outside, and so we spend our lives running around from birth until death, trying to adjust situations - big and small - in the pursuit of happiness and the avoidance of suffering.
This belief is not entirely unfounded.
We have previously had experiences where unpleasant things happen, followed by feelings of suffering. We have also had experiences where pleasant things happen, followed by feelings of happiness. As a result, we believe that the experience, or the stimulus, is the proximate (ie. immediate, or most causally effective) cause of the feeling.
However, if we investigate this belief for even a moment, we can easily see that it cannot be true.
If external stimuli were indeed the immediate cause of feelings, then the same stimulus would have the same effect in different minds. But this is not the case.
The same stimulus can trigger different feelings in different minds.
For example, a person with plans to go camping or play golf may see a rainy weather forecast and feel disappointment or sadness, but a farmer may see the same weather forecast and feel happiness or excitement. One person may hear a song and feel happiness, while another person hearing the same song may feel irritated or upset. The stimulus by itself is not a reliable predictor of feelings that arise in the mind. Even on the internet, different people have different reactions to the same YouTube video.
Given this simple analysis, if we are honest with ourselves, we must discard the initial hypothesis that external situations are the cause of happiness or suffering.
Rather, while external situations may serve as triggers, the cause lies within the perceiving mind.
The proximate cause of our everyday sufferings is in the kleshas, which activate in particular situations. A mango seed turns into a mango tree regardless of where the water comes from. It does not turn into an apple tree or a fig tree just because the water comes from the Ganga. In the same way, the kleshas in our mind may be triggered or activated by certain people or situations (aka vrittis, including perceptions, imaginations, and memories), but we make the mistake of blaming the people or situations rather than looking at the seeds of suffering within our own minds.
“To meet someone who really hurts you is to meet a rare and precious treasure. Hold that person in high esteem, and make full use of the opportunity to eradicate your defects and make progress on the path.”
- Dilgo Khyenste Rinpoche
Knowing this, we can skilfully root out suffering, systematically weakening kleshas using the tools of Yoga.
P: So where does meditation come in?
Jogi: Dhyaan, or meditation is a refined, or subtle, tool to attenuate these kleshas from a weak (tanu) to a dormant (prasupta) state. Before using the tool of Dhyaan, however, the kleshas must first be made weak using the foundational techniques, Kriya Yoga, and the first six limbs of the eight-limbed (Ashtaanga) Yoga. Only then does meditation become effective. Otherwise, it is like trying to chop a tree with a scalpel.
Side effects of meditation
Over the past several weeks, we have discussed ways in which Dhyaan can be used to uncover and weaken kleshas in the mind. In essence, once we know our kleshas, we can use the power of focused attention to weaken our identification with them, and eventually weaken their hold on us. Then, with practice, they arise less frequently, and less intensely, until they cease to arise at all.
To summarise this, from a Yogic perspective, the main utility of Dhyaan, or meditation, is two-fold:
However, while this is the main utility, the practice of Dhyaan also has some useful side effects. In particular:
Increased focus
Increased happiness
Increased resilience
In this week’s article, we will go over the first of these - focus - and discuss happiness and resilience in the following weeks.
Focus
Tendencies (Samskaaras) vs. Acts of Cognition (Pratyayas)
Before diving into this topic, let us first go over two important concepts:
We have used the word pratyaya previously to describe a momentary “slice” or “pixel” of a vritti. The same meaning applies here, but in this context, it refers to a given thought in general.
To experience a pratyaya directly, do this math problem mentally: 2 + 15 + 3
The entire mental process of doing the math problem in your mind was a combination of pratyayas. Any act of thought or cognition like this falls into this category.
Now for samskaaras. The word samskaara (संस्कार) refers to a mental impression. These are most often experienced as tendencies of mind which lead to particular thought patterns, or associations between thought patterns. Usually, we do not experience samskaaras directly, but rather experience their effects. A samskaara is like a seed beneath the soil. Normally, we just see the flower or the tree above the soil, but we know (in a sense) the seed from the kind of tree that we see with our eyes.
To make this clear, bring to mind an image of brussels sprouts. When the image arises in the mind, what klesha is it coloured with? Attraction or aversion? If neither, consider another object and repeat the exercise.
In this exercise, we experience the klesha that arises as a result of an underlying impression. Perhaps you had an unpleasant experience with brussels sprouts as a child, and that leads to a klesha of dvesha (aversion). On the other hand, perhaps you have a fond memory of the vegetable, and so the klesha of raag (attraction) arises.
In either case, what you notice is the klesha, which is a result of the underlying tendency or samskaara, without seeing the actual samskaara itself. The samskaara itself is deep set, and is the result of repetitive or intense pratyayas, cultivated intentionally or unintentionally.
How focus and distraction arise
व्युत्थानसंस्काराश्चित्तधर्मा न ते प्रत्ययात्मका इति प्रत्ययनिरोधेन निरुद्धा।VyutthanaSamskaaraashChittaDharmaa na te pratyayaAtmakaa iti pratyayaNirodhena niruddhaaOutgoing tendencies are the [natural] characteristics of the mind. They cannot be suppressed by an act of cognition, [as though] they were of the nature of acts of cognition.
- Vyasabhashyam on Yoga Sutra 3.9
The mind is naturally scattered and unfocused. We can directly experience this when we feel distracted, when we ruminate, or even in meditation when we notice the attention flitting back and forth between thoughts and sensations. This scattered nature of mind is known as sarvaarthataa (सर्वार्थता, pronounced serve-aar-th-thaa), or all-object-ness.
This scattered nature of mind is not due to a particular act of cognition (ie. pratyaya) - we cannot “decide” to be distracted using regular thought, even if we try. Rather, this mental scattering happens due to the natural outgoing tendency (ie. samskaara) of mind.
In Yoga, this kind of tendency is known as a vyutthaana samskaara (व्युत्थानसंस्कार), literally “gesticulating”, “dancing”, “uprising”, or “swerving” tendency.
Since this tendency is the cause of our lack of focus, it follows that In order to build focus1 we must weaken this outgoing tendency.
P: Ok, but how do we actually weaken the tendency?
Our natural inclination is to try to force the mind to focus. However, this does not seem to work. Try as we might to focus the mind in a moment of distractedness, the mind seems stubborn in its desire to wander.
P: Why doesn’t forcing the mind work?
Jogi: In order to answer this question, we have to investigate a little. Are you ready?
P: Yes!
Vachaspati Mishra, a well-known Indian philosopher from the 9th2 century gives a beautiful example. He says that a piece of cloth is not destroyed if the weaver is destroyed. A cloth can only be destroyed by the destruction of the threads that compose it.
In this example, there are two kinds of cause - the material and the efficient cause. The material cause of the cloth is the threads that compose it. The efficient cause of the cloth is the weaver that put the threads together. We see that by destroying the efficient cause (ie. the weaver), there is no effect on the object. However, destroying the material cause (ie. the threads) destroys the object as well. This is because the material cause is of the same nature as the object, whereas the efficient cause is not.
In addition, we see that destroying the material cause and destroying the object are not two separate acts. By destroying the material cause, the object is automatically destroyed - buy one get one free.
P: Ok I get this business about threads and weavers, but how does this apply to the mind?
Pratyayas and Samskaaras are of two different natures. Samskaaras can be created by pratyayas, just as a cloth can be created by a weaver. However, since they are not of the same nature, changing a pratyaya does not change the samskaara - just like changing the weaver doesn’t change the cloth. Rather, a samskaara can only be changed by an opposing samskaara.
In other words, having a particular thought will not automatically make you focused or distracted. Rather, it will take something deeper - an impression in the mind - to remove or weaken the outgoing impression that causes distraction.
P: Since I am distracted, I must not have this kind of opposing impression. So what should I do?
Through Yoga, the goal is to cultivate new impressions in the mind that oppose this vyutthaana samskaara, or outgoing, gesticulating impression. These kinds of inward impressions are known as niruddha samskaaras (निरुद्धसंस्कार).
We have previously learned about the method to create new impressions in the mind, known as the four keys to practice (aka abhyaas). They are:
Deergh kaal: Long time
Nairantarya: Relentlessness
Satkaar: Internal honesty
Aasevitah: Careful attention
Following this fourfold method, through repetition of a particular pratyaya (ie. thought pattern), new impressions can be efficiently cultivated.
P: I can certainly use this method to cultivate new impressions like how to play an instrument or speak a new language. But I want to cultivate niruddha samskaaras in order to increase focus. How do I do this?
Jogi: If you want a mango tree, plant mango seeds.
All the methods of Yoga can be seen as methods to cultivate these niruddha samskaaras through pratyayas that we are used to from our day-to-day lives.
For example, eka-tattva-abhyaas makes us focus on one thing at a time, even when the mind tries to pull us towards distraction. In this case, when vyutthaana samskaaras are trying to activate, the buddhi intentionally catches them before they fructify, and cultivate focus. If successful, this generates a niruddha samskaara in the mind.
As another example, with the Yamas and Niyamas, every time we are able to catch ourselves before we do, say, or think anything that violates these ten principles, it generates a niruddha samskaara in the mind. This is also true every time we practice Aasana, Praanaayaam, Pratyaahaar, Dhaaranaa, or Dhyaan.
Every time we sit for meditation or choose to practice Yoga in our day-to-day lives, we are cultivating and strengthening these niruddha samskaaras in the mind.
Eventually, when the niruddha samskaaras are more than the vyutthaana samskaaras, focus becomes the natural tendency.
We can experience this directly when focus feels effortless, and distraction feels difficult - most likely the opposite state to where we begin the journey. Every one of the Yogic techniques we have discussed so far generates niruddha samskaaras if practised using the fourfold method of abhyaas.
P: But how does this relate to Dhyaan? How can I use Dhyaan to deepen these niruddha impressions?
Normally, we notice that the mind has scattered only once it has already happened. Then, we struggle to return it to a state of focus.
Through Dhyaan, we are able to notice when the mind is about to scatter, and learn, experientially, how to counteract these gesticulating tendencies in our own minds. Over time this becomes easier and easier, especially as we start to notice these “tells”, and are able to bring the mind to a state of focus even outside of meditation.
Eventually, as the niruddha samskaaras grow, focus becomes the natural state, and Samaadhi - the eighth and final limb of Yoga - becomes possible.
Until next time:
Increase your practice of Dhaaranaa by 5 more minutes, and keep track of your streaks. Are you able to sustain the habit? If not, what would make it easier?
In your day to day life, notice the tension that arises when you try to focus. What are you doing when focusing feels easier? What are you doing when it feels more difficult?
Take notes to notice any patterns!
Next time: Dhyaan: Happiness and Resilience
In the traditional commentaries, this point on focus is specifically brought up in order to help the Yogi understand how the mind can be made to move from Dhaaranaa to Dhyaan to Samaadhi. However, the principle extends to any kind of focus, even beyond the goal of Moksha.
Or 10th.