Disorders in Meditation

 

When we meditate, there are several types of disturbances that can occur. For example, we can be in the meditation, but we lose the awareness and it seems as if we are asleep. This is a sign of energy loss. We should renew our strength and clarity, but not to counteract drowsiness to such an extent that we are then disturbed by the movement.

 

We need these three things: strength, clarity and calm. When we notice that we have lost the awareness and the things are not clear, what can we do? There are several methods we can use regarding the cause of the disturbance.

 

If we suffer from drowsiness, we go to a high place where the air is fresh, in an open room to practice, or open the window and let more light into the room if we are indoors. If this is not enough, let's go to a place where there is a strong wind. If we notice that we are still disturbed then we can wash our head and face, hands and feet. The cold water will refresh us. Changing the area of practice can also help.

 

We try to practice without a backrest or pillow. We get up, move and do some deeper breathings and yoga exercises.

 

Or we may find that we are disturbed by restlessness.

 

We can try to concentrate us, but the concentration is too weak and we find ourselves disturbed by thoughts. Or external sights and sounds can disturb us. Go to a quieter, secluded place, or try practicing in a relatively dark room. When our physical health is not good or our nutrition is bad, it can bring agitation.

 

In this case, we can have some nourishing meat broth and some Chang (beer or wine) to make us feel warm, relaxed, and comfortable. But these are to be used as medicine. Nevertheless, we must judge these questions for ourselves.

 

Sometimes when we meditate, thoughts will come automatically. For example, thoughts to money, personal matters, or sex, and so on, come up and these can also upset and disturb us. But we should remember that all these thoughts, good and bad, from friends and foes, only expand a dream. We have no inherent existence and so there is no reason to grasp and follow them. Remember that everything is like an illusion. Do not support this thought; just let them go.

 

Also, when we meditate, we can have thoughts like «Is this the natural state or not?» and «Is that the pure Dzogchen view or not?» and «Is that clear or not?» and «Am I really meditating or is this just my delusion?» And other types of doubts can also arise in our mind.

 

All of these doubts represent the self-restraint we create and encourage. This is a sign that we don't know much about the Dzogchen view, so we should read and study the Dzogchen teachings more to overcome the lack. It is also good to discuss your doubts with the Lama if possible. These doubts, very subtle at first, can grow in us and cause great excitement.

 

We should examine them to see and decide whether our meditation is good or not. Continue meditating for some time and then examine it. But there is no control or testing here while we are in the natural state, otherwise we fall out of it.

 

Or we may have many subtle thoughts moving subliminally. Try to recognize these when they appear. These thoughts are like thieves and there is no specific antidote for them. Just let them free by themselves without clinging to them. If we do this, the disturbances will become less and less.

 

Sometimes our body spontaneously shakes or we feel like we don't have a head, our bodily channels shake, our mind feels light and spacey, or we have pain in our joints. At this time we do some self-massage. Maybe we hear loud sounds in our ears. In this case we eat slightly heavier food and massage ourselves with oil. But in any case, don't try to force yourself.

 

Sometimes we start the practice and we find that we are not satisfied with it and lose the interest in it. Our eyes hurt, we have headaches and we cough a lot. These are all signs that we are trying our concentration with too much effort. Just relax and look freely into the room. Don't hold the mind too tight. And always practice in many short sessions, none of them should be too long.

 

We can have a desire to do something with our hands, to sing, or to watch TV; this is a sign that we are not paying enough attention to the Dzogchen view. So we need to study this view more and reflect on the unique opportunity to have a precious human rebirth, the impermanence of life and so on.

 

Remember that everything in the world is a delusion and we cannot depend on it. Think of the hell realms, the Preta worlds, and so on, and the suffering that is experienced in all of them. These thoughts motivate us to devote ourselves to the practice of the Dharma. If we don't know these things, we don't need to study them.