I remember my first weekend retreat at Aryaloka Buddhist Center in the summer of 1993. I decided to take a break from family and work obligations to learn how to meditate and take an Introduction to Buddhism class. My initial meditation experience in the Meditation Hall at Aryaloka was incredibly peaceful—so much so that even the birds outside seemed to quiet down, and the stillness felt almost tangible.
During that first meditation class, I was eager to learn about the hindrances to meditation: sensual desire, ill will, sloth and torpor, restlessness and anxiety, and skeptical doubt. These hindrances were easy to relate to since I experienced them in my daily life as well.
Having a list of hindrances was useful because when I meditated and noticed my mind wandering, I had a way to work through these distractions, although not always successfully. These hindrances often distract our minds with mundane thoughts that can become obsessive, steering us away from our spiritual growth.
Let’s delve into these hindrances:
Sensual desire often becomes apparent during meditation. You sit down to meditate, aiming for calm and peace, but your mind might start wandering to thoughts about someone you’re attracted to, the smell of freshly baked bread, or an upcoming concert. When we compulsively crave sensual pleasures, we detach ourselves from the present moment and those around us. Although there is nothing inherently wrong with sensual pleasures, their compulsive nature can pull us away from being fully present.
When we recognize sensual desire, we can gently bring our focus back to the meditation. By examining what we desire, we can see through our unrealistic expectations and projections. We can also question what deeper discomfort might be driving the desire. For example, if we are thinking about someone we’re attracted to, it might be a distraction from an underlying issue in a relationship or a personal disappointment.
Guarding the senses involves recognizing what triggers sensual desires and avoiding those triggers when possible. For instance, avoiding conversations just before meditation during a retreat can be helpful.
Ill will, or aversion, also obstructs mindfulness and makes us feel disconnected from kindness and compassion. It can make us feel closed off rather than open-hearted.
Ill will can be triggered by various experiences. To handle it, we can question its source, observe how it affects our body and energy, and reflect on what it might be masking, like frustrated ambition or fear. By acknowledging our ill will and stopping ourselves from feeding it, we can help it dissolve, building our confidence in being present and mindful.
In dealing with ill will, I’ve often realized that my negative reactions stem from my own interpretations or stories about someone’s actions. Working through this offers a chance to develop compassion for both myself and others. Practicing loving-kindness, empathy, and equanimity, as well as reflecting on karma, are effective antidotes for ill will.
Sloth and torpor manifest as a lack of energy and alertness, making it hard to stay engaged in meditation. We might feel drowsy and mentally sluggish. These states can be due to discouragement, frustration, boredom, or indifference.
To counter sloth and torpor, we can try to arouse more energy by practicing walking meditation, sitting up with better posture, opening our eyes, splashing our face with cool water, or finding curiosity in our meditation object. Being mindful of what we eat before meditating and how it affects our energy can also be useful.
Restlessness and anxiety are hindrances that leave us unable to settle and concentrate. We might feel a physical urge to move and be consumed by worries. It takes courage, patience, and discipline to stay with these feelings and explore their roots, such as frustrated desires or pent-up aversions.
I’ve found that reflection, journaling, and talking with spiritual friends can help manage restlessness and anxiety. Activities like walking meditation, yoga, and exercise are also beneficial, as is confession when dealing with regret. Remembering the feeling of stillness and focusing on the breath can help calm the body and mind.
Skeptical doubt involves uncertainty about the efficacy of meditation and our ability to practice it, leading to a lack of confidence. While some doubt can prompt us to seek a deeper understanding, the kind that hinders meditation includes doubts about the practice, teachings, and ourselves.
To address these doubts, studying and reflecting on the Dharma can be helpful. Questioning deeply held beliefs, resolving lingering feelings, and recalling what inspires us in the practice can also dissipate doubt.
Working with these hindrances can help strengthen our faith in the Buddha, the Dharma, and the Sangha. It reminds us why we meditate and practice ethics, and it reinforces the value we place on our spiritual journey.
Faith lightens the heart, clears away hindrances, and invigorates our efforts to continue on the path to freedom.