Tag: mindfulness

Impediment to Meditation Practice

Every week we meet and meditate. Some days are better than others. Some of us are able to concentrate more than others but we all need to improve our meditative concentration. Today, I thought we discuss what gets in the way of our concentration.

There are five things that usually get in the way of perfect concentration. The first impediment is laziness. This doesn’t mean we don’t want to meditate but more like we are not fully committed. Often because we are not sure we are any good at it or we will be able to do it. Sometimes we are able to concentrate but only for a short period of time. After a while, we just give up or call it good if you will. When this happens, two things are important, faith and effort. We have to have faith in our practice and confidence that we will be able to concentrate. Without faith if we are not sure if it will work, we tend not to put all of our effort into it. So they kind of go hand in hand. And during meditation, if we lose concentration, we need to apply effort to bring our concentration back.

The second impediment is Mental Excitement. This is a fancy word for distraction. We often get distracted during our meditation. We start thinking about something benign, it starts out small in a corner of our mind. But then we give it a fuel and dwell on it and next thing we know we are in a totally different world. If a thought arises, we simply acknowledge it and don’t chase it, don’t give it any time of day, and it dies down just like waves die down in the ocean. Usually distracting thoughts arise because we are holding the object of meditation too tight so we need to ask ourselves am I holding the object of meditation too tight? What does it mean to say we are holding it too tight? It means we are focused such that our head hurts😊 I want to concentrate, I must concentrate, and pretty soon we are concentrating about a football game! The way to avoid this is by mindfulness. We need to be mindful during our meditation of any distracting thoughts and then come back to our object of meditation.

Mental sinking is the third impediment to our meditation. It is when we are not holding the object of concentration tight enough. We are meditating but not with concentration. That brings dullness to our mind. Dullness brings sleepiness or grogginess. Essentially, it is diminished mental energy. When we don’t have mental energy, we will not be able to focus on the object of meditation. Way to counter this is by alertness. If we stay alert, we will not become dull. This way, we can make sure that we have energy to stay focused on our object of meditation.

The next impediment to our meditation is too much application. What does that mean? Well, say we are trying to meditate on the clear sky nature of our mind. But if we keep applying the logic all the time that mind is clear and the thoughts are clouds in the mind. If we keep repeating this, we will never be able to concentrate on the empty sky nature of the mind. If this happens, we need to stop applying the logic and concentrate on the object of our meditation.

And the final impediment is not enough application. This is when we skip the analytical meditation and jump right into the placement meditation. For a novice meditator, this could be difficult because they have not brought themselves to the logical place where the object of placement makes sense. So when they try to concentrate it will not last more than a few seconds. In this case, we need to make sure that we complete the analytical meditation before going into the placement meditation.

Also real quick, I am not sure we covered this before or not. But an analytical meditation is when we logically get to conclusion of object of placement. For example, my very subtle mind is like the deep ocean away from waviness. My thoughts are like waves on the ocean. Just like waves die down, thoughts come and they go away. My very subtle mind is still like deep ocean. We contemplate this for a few cycles until we have a generic image of stillness of our root mind. We then hold that stillness single pointedly. That is our placement meditation.

Retreat 2026 Experience

I attended a month-long silent retreat in New York state in January 2026. This was an incredible experience, where I came back rejuvenated, and more determined than ever to enhance my spiritual practice . Now, to be sure, I have been to retreats before but this was the longest retreat I attended. I think what made me this retreat special was the fact that the environment was really conducive to serenity. Let me explain.

The Property

Kadampa Meditation Center in Glen Spey, NY (this is western part of New York State about 50 miles or so from Scranton, PA) is a vast property. I happened to be there during the winter season but I bet this place looks amazing during the summer times. It is in what is known as the upper Delaware river region. The property has walking trails (although most of those were not walkable due to snow on the ground) that go miles at a time. It is in a mountainous area (it’s funny because the closest major town Port Jervis is at a significantly lower elevation).

The main attraction if you will, is the World Peace Temple at the center of the property. It is peaceful and has a calming effect on you as soon as you enter. Right next to the temple is a café that is just next to the main building. The main building has a dining hall on the ground floor with an industrial kitchen. Upper floor of the main building hosts rooms for accommodation. There is also a Top House that is about a 10-minute walk up the hill. My room was on the Top House. This worked out well because it allowed me to walk about an hour a day back and forth between the Top House and the Temple / Dining area.

Accommodation is comfortable and place is very well kept in terms of cleanliness.

Getting here is not easy for sure. You can take an Uber from NY City airport or you need to change a couple of trains to Port Jervis and then take a taxi from Port Jervis to the Temple. Because of time constraints, I ended taking and Uber coming in and used the train going back.

Volunteering

Part of attending retreat is to volunteer daily. Before I arrived, I volunteered to serve dinner. This was an easy task. They have a chef and a helper in the kitchen. They serve buffet style meals every day. My job was to bring the serving trays and set up the buffet and refill as necessary. Since there are approximately 40 or 50 people, you only needed to refill these trays twice in 45 minutes.

Daily Routine

The retreat starts on a Friday evening and the first session is from 7:30 pm to 9 pm. After that there are four sessions every day: 8 am to 9 am; 11 am to 12:30 pm, 4:30 pm to 6 pm, and 7:30 pm to 9 pm. On Thursday the last session is from 11 pm to 12:30 pm. So essentially you have a break from Thursday at noon to Friday evening. This allows people who are attending only one week at a time to come and go.

Based on the retreat schedule, I set up a daily routine where I would wake up around 7:30 am, attend the first session, go for breakfast and then come back to the room. After freshening up I would practice my regular meditation and then go for the 11 am session. Although they had prayers every afternoon between lunch time and the 4:30 pm session, I had decided to skip lunch and the prayers so I would come back to the room around 1 pm and then spend a few hours studying. We are learning from a specific book in my teacher training program in Denver and the exams were coming up so this was the perfect time to catch up on my studies. After the 4:30 pm session, I would go directly to the dining hall for dinner and volunteer duty. From there, it was back to the room before the last session of the night.

I would call it a night by 10 pm.

The Silence

The first two weeks of the retreats were what is known as partial silence. We were supposed to keep silent until 12:30 pm every day. The last two weeks were supposed to be in complete silence.  I had decided to observe complete silence all four weeks. I was also off my phone (no emails, no news, no texts, no phone calls). For a news junkie like me, not knowing what was happening in the world was tough for the first couple of days. After that, your mind adjusts itself to the new normal.

The silent part was supposed to end every Thursday at noon and would start again Friday evening. Even then, I stayed away from my phone except for a call home every Thursday.

Teachings

The main objective of the retreat was the teachings. Let’s get right into that. The topic for the first week was developing renunciation. Gen Samten, who is the resident teacher at KMC Glen Spey is an amazing teacher. He has a calm demeanor and gives practical tips to develop your spiritual practice. On the introduction night, he started off with some homework for us to develop a distraction list. He asked us to come up with physical, verbal, mental, and technology distractions that are a hinderance to our meditation practice. He then asked to make sure we pick one or two from each category and either reduce or eliminate those distractions for the duration of the retreat. That was such an important start to the retreat because often we get into spiritual teachings and are still distracted by other things. A determination to remove distraction right from the start, set an excellent tone for the retreat.

Our first meditation was about developing a determination to practice Dharma of Buddha’s teachings of renunciation, universal compassion, and profound view of emptiness now while we have the opportunity. This is one of the first meditations in what is known as Lamrim meditations. This meditation focuses on our precious human life. It talks about how rare and precious this human life is and now that we have it, we must use this opportunity to attain enlightenment. Gen Samten then said enlightenment should not be a distant theoretical goal, we should try to make progress on the path every day. We should check to see if our compassion is a little better than what it was the day before and that our wisdom is a little better than what it was the day before. I thought this was very important because often we get bogged down on the result such that we forget how far we have come. It is about progress, not perfection! He also talked about being mindful throughout the day and checking to see if we are compassionate, kind, have an understanding of emptiness and so forth. On the last session of the second day, Gen Samten talked about something interesting. He said that we are observing verbal silence but we should also enjoy the beauty in silence of our mind. He said to appreciate the quietness within. Essentially, he was asking us to be in meditative state thought the day!

The next day, we began with meditation on death and impermanence. When you go into a meeting or have a conversation with someone, think about what if this was the last meeting or the last conversation you will ever have? Moment you think about that, I am sure you will change at least a part of your conversation to make sure that you end on a positive note.

In the afternoon session, we talked about why we are attached. And one major reason is the eight worldly concerns. If we reduce our worldly concerns, we will be able to reduce our attachment. The last session on the second day focused on mediation on the dangers of lower rebirth.

The next day, we started with meditation on going to refuge. Here, he put emphasis on effort. He asked us to investigate why we do not put effort into our spiritual practice. Often it is because of distractions. We need to identify and eliminate those distractions that are in the way of our Dharma practice. One way to eliminate these distractions is to imagine a deity at our heart and ask for help. If we feel tired during our meditation, it is good to go back to breathing meditation for a few minutes. The last session was focusing on abandoning no virtuous actions and practicing virtuous actions. If we cannot abandon non virtuous actions we should at least try and weaken those. We should also watch for non-virtuous actions throughout the day. This is essentially practicing moral discipline.

The next day, we started talking about future sufferings and how we should make a determination for attaining liberation to be free from future sufferings. If we look at the incidents in life, we should think about whether it was a separation from things we like, or encountering things we don’t like, or not being able to satisfy our desires. The last session talked about recognizing, reducing, and abandoning self-grasping. As all suffering originates from self-grasping.

We continued next day with what we should practice. Specifically, we should practice moral discipline, concentration and wisdom. During the day, we should be mindful and practice moral discipline; during meditation, we should practice concentration and wisdom. We should eliminate our distractions. We ended the day with fourth noble truth of attainment of cessation of our self-grasping ignorance.

The second week started with meditation of taking and giving. We focused on that the entire day. The following day we spent all day on equalizing self with others. An important point he made was to think of how interdependent our lives are. We do not live in Silo. We are interdependent on beings even when they do not know of our existence. We focused on meditation on how all people are equal since we all want to be happy. We can also think of how we are just one person and others are many. In this context, our happiness is insignificant and what he calls Joy of Insignificance.

Next we started talking about destroying our self-cherishing as that is the root cause of all of our problems. Digging deeper to see how self cherishing is the cause of our problems helps make a strong determination to eliminate it. Then we went on to meditate on cherishing others and exchanging self with others.

The next day focused on developing bodhicitta motivation. And the last day for the week was about bodhicitta mixed with emptiness.

The next week was entirely on tranquil abiding focusing on the clarity of mind meditation.

The last week was of superior seeing where our focus was completely on emptiness. Starting with emptiness of body, to emptiness of mind, and then emptiness of I. and at last, emptiness of all phenomena.

Virtuous States of Mind

We have been talking how our mind works and we are going to continue that discussion.  As we discussed, there are eleven virtuous states of mind. The eleven virtuous states of mind are: 1) Faith; 2) Sense of Shame; 3) Consideration for Others; 4) Non-attachment; 5) Non-hatred; 6) Non-ignorance; 7) Effort; 8) Mental Suppleness; 9) Conscientiousness; 10) Equanimity; 11) Non-harmfulness.

Let’s continue with the next virtuous state of mind that is non-ignorance. It is a mental factor that is a direct opponent of ignorance. It is a type of wisdom that acts as an antidote to ignorance. For example, wisdom realizing selflessness is non-ignorance. The function of non-ignorance is to enable us to understand the profound concept of emptiness. As our non-ignorance grows, we are closer to understanding emptiness. This wisdom realizing emptiness is our true wealth. Because once we realize emptiness, there is no suffering. Non-ignorance can arise from listening or reading, contemplating, meditating and from imprints. The first three are very similar to wisdom. If we read or listen to dharma teachings, contemplate about them and then meditate on it, we will develop non-ignorance. Non-ignorance arising from imprints is based on our karma. If we had strong karmic imprints, we would naturally develop non-ignorance.

Next, virtuous state of mind is effort. Effort makes our mind happy to engage in virtuous tasks such as giving, helping others, meditation, spiritual practice, etc. The opposite of effort is laziness. Effort is supreme because all virtuous qualities arise from power of effort. We may have heard about benefits for meditation but without applying effort, those benefits never materialize. Buddha said that if you only have effort, you have all Dharma. If you only have laziness, you have nothing. There are four types of efforts. Armour-like effort, effort of non-discouragement, effort of application, and effort of non-satisfaction. Armour-like effort is a courageous mind that makes us keep up our spiritual practice no matter what kind of external hardship we face. Effort of non-discouragement prevents us from getting discouraged if we don’t see immediate results. So, if our meditation practice is not making progress, we do not give up on our practice. Effort of application is a mind that engages in spiritual practice with delight. We are happy to practice and it is not a “chore” for us. The effort of non-satisfaction is the kind of effort we put in to continually improve our practice. We are not satisfied with the little progress we have made and we want to continue making more progress.

The next virtuous mind is mental suppleness. It is flexibility of mind induced by virtuous concentration. You will notice that when we are absorbed in your meditation, you will naturally feel lighter. That is mental suppleness. When our mind is heavy and rigid, it engages in delusions. A supple mind is naturally virtuous and engages in virtuous karma.

The next virtuous state of mind is conscientiousness. It is a mental factor that cherishes what is virtuous and guards the mind against non-virtuous karma and delusions. It prevents our mind from being influenced by delusion. For example, it prevents us from being angry at someone who we disagree with by not thinking about them or avoiding them. It can also prevent delusions by exaggerating good qualities of an object. For example, if we disagree with our loved one, rather getting angry, if we think of all their good qualities, we will not get angry at them. Shantideva said that there is no practice greater than preventing our mind from being negative. Conscientiousness is generally practiced in conjunction with mindfulness and alertness. That is what we practice in our M A C meditation. We are mindful of our thoughts and stay alert for any negative thought that may pop up and are practicing conscientiousness to prevent our mind from chasing any delusions. The main function of conscientiousness is to enable us to keep our moral discipline and to improve our concentration. By practicing conscientiousness, we reduce our delusions and stop committing negative karma. This naturally improves our moral discipline. If our delusions are diminished, our life becomes disciplined and in turn we can improve our concentration.

The next virtuous state of mind is equanimity. Equanimity prevents our mind from mental sinking and mental excitement. An equanimous mind is a balanced mind. There are two types of equanimity. Equanimity towards living beings and equanimity towards phenomena. Equanimity towards living beings means we have compassion towards all living beings without favoritism. Right now, we show compassion towards those we are attached to and are indifferent towards those we do not know. Regarding equanimity of phenomena, if things go our way, we are fine; if things go against us, we are fine. It is an even-keeled state of mind.

The last virtuous state of mind is non-harmfulness. Definition of non-harmfulness is a state of mind that wished all living beings not to suffer. So it is not simply not harming others but compassion towards all sentient beings. We need to be careful and make sure we are not confusing compassion with desirous attachment. Compassion is virtuous while attachment is non-virtuous. For example, our wish for our helper to get better is out of attachment. Our wish for our friends to get better is usually a mix of attachment and compassion. Our wish for some total stranger to get better is out of pure compassion. A person whose mind is filled with compassion could never wish to harm others. Refraining from harming others is one of the most important spiritual practices. There are two types of compassion we can practice. Mere compassion and superior compassion. Wishing someone to be free from suffering is mere compassion. Thinking I myself will act to free them from suffering is superior compassion.

Hopefully, over the last two weeks you have absorbed types of virtuous mind and have developed a wish to maintain these virtuous states of mind at all times.

Virtuous Minds

I hope you are enjoying our series on How To Understand The Mind. We have been discussing different mental factors for the past few sessions. Today, let’s talk about virtuous state of mind. There are eleven virtuous states of mind that are naturally virtual. Just like sugar is naturally sweet, these minds are naturally virtuous. The eleven virtuous states of mind are: 1) Faith; 2) Sense of Shame; 3) Consideration for Others; 4) Non-attachment; 5) Non-hatred; 6) Non-ignorance; 7) Effort; 8) Mental Suppleness; 9) Conscientiousness; 10) Equanimity; 11) Non-harmfulness.

Let’s start with faith. Faith is a mental factor that exists to eliminate non-faith. So, in order to understand faith, let’s understand non-faith. There are three types of non-faith. Non-faith of disbelief, non-faith of non-admiration, and non-faith of not-wishing. Non-faith of disbelief if not believing any correct object in which it is necessary to believe to make spiritual progress. What does that mean? Let’s say you want to meditate. If you do not believe that it will help you calm your mind or give you mental peace however short, it will never work. Because without belief we will not put an effort and without effort nothing ever works as we all know. Non-faith of non-admiration causes us to see faults in spiritual teachers or gurus. A few years ago, I made a practice of not criticizing any spiritual teachers whether I follow them or not. Because even if I do not follow that person, they are guiding other people through their spiritual journey and who am I to criticize that? Non-faith of not-wishing is a mind that does not desire to make spiritual progress. Of all the non-faith, this in my opinion is the worst because it prevents you from practicing spirituality. Faith overcomes all these non-faiths.

You will realize that the function of faith is to induce virtuous aspirations. Without faith in a particular practice, we will not wish to engage in it. And as we discussed last week, without wish, we will not put any effort into it. And without effort, we are not going to be able to achieve any results. Faith is not just necessary for our spiritual practice; it is also necessary for our daily life. Let me give you an example. A friend of mine is suffering some physical pain. He went to several doctors and has been suffering from this condition for more than year. I asked him why he did not get surgery yet and he said I just don’t trust my doctor. You see, without faith in his doctor, he will not commit to surgery and without that he will not get better. Faith removes hesitation. It is also a source of attainment of happiness. How you ask? Well, faith is the source of all virtuous karma and virtuous karma are the source of our happiness. Faith also helps us eliminate pride, which is the source of many of our problems. It is faith which ultimately leads us to liberation and enlightenment.

There are three types of faith. Believing faith; Admiring faith; and Wishing faith. Believing faith is belief in any object that is conducive to our spiritual progress. Admiring faith arises when we contemplate good qualities of virtuous objects or holy beings. Wishing faith is a wish to follow spiritual path based on recognition of its good qualities.

The next virtuous state of mind is Sense of Shame. It prevents us from committing negative or inappropriate actions because it is not suitable for us. For example, if a mosquito is bothering us, instead of killing it if we think that killing this mosquito is not right, that motivation is sense of shame.  Sense of shame serves as foundation for moral discipline. Sense of shame prevents us from committing negative karma by appealing to our conscience. One thing to point out is that sense of shame prevents us from negative karma mostly for consideration for ourselves.

The next virtuous state of mind is Consideration for Others. This state of mind helps us avoid inappropriate actions out of consideration for others. Some examples may be avoid saying something unpleasant because it will upset someone else. Or not going fishing because it hurts fish. We have so many desires and some of them will harm others so before we do something, we should think about if it will harm other living beings. Together with Sense of Shame, Consideration of Others acts as foundation for our moral discipline. Without these two states of mind, our daily behavior will be negative.

The next virtuous state of mind is non-attachment. It is the direct opponent of attachment. As we have discussed in the past, attachment is one of the three poisons that keep us in samsara. We cannot attain liberation while staying attached to samsara. If we have attachment, we are controlled by our circumstances. Think about it. If a pleasurable object shows up, we automatically develop attachment. Avoiding all pleasurable objects is not the answer. Otherwise, we will avoid, food we like, clothes we wear, friends we hang out with and so on. That is not the idea. Idea is to develop a mind of non-attachment by recognizing the faults of attachment.

The next virtuous state of mind is non-hatred. Non-hatred is a direct opponent of hatred. Hatred is same as anger in this scenario. The great Indian yogi Shantideva said that there is no evil greater than anger. It has the power to destroy all the merits we have accumulated in the past. Unless we practice non-hatred, we will not be able to deal with anger, and unless we pacify our anger, we will not find inner peace. When we are angry, we cannot enjoy life. Depending on level of our anger, sometimes, it manifests in physical symptoms. Anger even disturbs our sleep. Unless we have Dharma exposure, we will blame our enemies for all our problems instead of our own delusions and past karma. That will lead to thought of harming them and it will create more negative karma. If we see our hatred coming up, we should try to practice non-hatred by thinking it is not appropriate for me to hate this person as it will only create more negative karma and will harm me in future. This way of thinking will stop the hatred train in its tracks before it takes off. Non-hatred overcomes irritation and frustration and allows us to respond to a situation in calm and positive manner. When we practice non-hatred, we have no enemies.

OK, so we will continue this discussion next week with the remaining virtuous states of mind.

Guiding Mental Factors

We have been talking about our mind for the last few sessions. We looked at three types of minds and then we dived into mental factors that identify the object. Today, let’s continue down this rabbit hole if you will and discuss mental factors that guide us to an object.

There are five mental factors in this category, aspiration, firm apprehension, mindfulness, concentration, and wisdom. Let’s look at each one.

Aspiration is a mental factor that takes an interest in an object. We are all here for meditation tonight. If you did not have an aspiration to calm your mind or make progress on your spiritual journey, you would not be here. The main function of aspiration is to induce effort. Think about it. If we don’t have a wish to meditate, we would not put an effort to be here. You could have a million excuses, its Diwali time, or it’s dinner time, or whatever. But you have a wish to meditate and that is why you made an effort to be here.

There are four types of aspirations. Wishing to meet an object, wishing not to be separated from an object, wishing to obtain an object and wishing to be released from an object. Let’s take an example. Your kids are coming home for holidays. You wish to meet them. That is wishing to meet an object. You don’t want them to leave. That is wishing not to be separated from an object. You want to get a promotion, or make a lot of money, that is wishing to obtain an object. You want to remove your self-cherishing mind that is wishing to be released from an object. Depending upon our motivation each one of them could be virtuous, non-virtuous, or neutral. Wishing to steal would be an example of non-virtuous aspiration as opposed to wishing to meditate would be a virtuous aspiration.

Next let’s look at firm apprehension. It is a mental factor that allows our primary mind to apprehend the object firmly. It is also a foundation for mindfulness and concentration. You see, unless we understand an object clearly, we will not be able to keep our mind on it for long. Take this topic for example. These teachings come from a book called “How To Understand The Mind.”  When I first read this book, I would put it down after a couple of pages. It was too complex. Then, I started to break it down in relatable examples and that helped me continue to read the book in a way that I could explain it to someone else. Without firm apprehension, our mind is like a leaf floating in the air. It has no direction and it cannot stay at one place for long.

Next mental factor is mindfulness. It is a mental factor that allows us not to forget an object that is realized by our primary mind. Mindfulness can only focus on an object once it is realized. If an object is not present, you cannot have mindfulness about that object. Mindfulness maintains continuum of the object by not forgetting. What does that mean? When we do our empty sky meditation for example. Once we realize that our mind has this empty sky like nature and we keep our focus on the clarity of our mind, mindfulness helps us keep it there. We will continue to observe the clarity of our mind without distractions. If our primary mind lacks mindfulness, it will forget the object. The function of mindfulness is to prevent distractions. The more stable our mindfulness, fewer distracting thoughts we will have. We need to make continuous efforts to improve our mindfulness.

The next mental factor is concentration. Concentration helps us keep our primary mind on the object single-pointedly. It can develop only when an object is held firmly by mindfulness. There are three types of concentration. When we are meditating, we have virtuous concentration. When we are driving, we have neutral concentration. And when we are thinking about our enemies, we have non-virtuous concentration. Concentration is very important for our spiritual progress. Listening to teachings, reciting mantras, contemplating teachings, meditating, all are only effective when we have a mind that is concentrating. Buddha said that prayers, mantras, spiritual readings are of no use if the mind is distracted elsewhere. The main function of virtuous concentration is to make our mind peaceful. When our mind is free from distractions, it becomes calm and peaceful. When our mind is peaceful and happy, craving for external pleasure declines and we become content. Pure concentration also helps our body and mind become comfortable.

The next mental factor is wisdom. It is a virtuous, intelligent mind that makes primary mind realize meaningful object. What are these meaningful objects you may ask? They are also known as universal truths. Some of the meaningful objects are cycle of life and birth, existence of past and future lives, laws of karma, and emptiness. There is a monumental difference between intelligence and wisdom that I want to bring out here. An intelligent person is not necessarily a wise person. Let’s take an example. Scientists who develop weapons of war are intelligent but I am sure we can question their wisdom in doing so. Or wolves on wall street who pray on investors are certainly intelligent but you would not call them wise. Function of wisdom is to eliminate doubts and misunderstandings and to dispel ignorance. If we understand the benefits of wisdom, we will strive to achieve it. Opponent of wisdom is ignorance. Nothing harms us more than ignorance. Ignorance makes us create negative karma. Wisdom can arise from listening or reading spiritual teachings; it can arise from contemplating on those teachings; and it can arise from meditating on those teachings.

As you can see our mind is a fascinating subject and hopefully, we are peeling the layers to understand how it functions.