When we think of meditation, what often comes to mind is some technique that teaches one to concentrate on an object and to set all other experiences off to the side. I want to argue that while there is value in this kind of meditation technique, there is also–such becomes clear in due course–something wrongheaded about it. Let me explain.

Concentration Techniques

For the purpose of illustration, take a simple Zen concentration counting technique: silently count “1” on the inhalation, “2” on the exhalation, “3” on the inhalation, “4” on the exhalation all the way to “10.” Then start again at “1.” If you lose count, go back to “1.”

Compassion underlies such a technique. The teaching will presume–rightly, often–that the mind is wandering every which way and that this wandering is itself suffering. Consequently, the recommendation is that one focus one’s attention entirely on the count and to leave off all other experiences: all other thoughts, perceptions, and sensations.

There is a boon here. This focus attenuates wandering mind while also feeling energizing. Therefore, for a time one may wish to engage in some object-oriented concentration practice or another: counting, following the breath, gazing beyond the tip of the nose, repeating a mantra, and so on.

What, then, is the critique? It’s three-fold. In the first place, this technique maintains a duality between what’s in-focus and anything that’s not in focus, between a this and everything else that is not-this. Therefore, whatever the mind labels not-this will be coded as a “disturbance,” a “distraction,” or as an “obstacle” to focusing on this object alone. This set-up, however, ensures that suffering will continue. Dog barking, the sounds of planes, so-called intrusive thoughts, uncomfortable feelings, and so on will seem to intrude upon concentration

In the second place, I presume that effort–that is, the exercise of the will–is centrally at stake when it comes to maintaining focus on the breath, the count, or whatever. But, necessarily, effort waxes and wanes. Rarely can I generate enough power to hold the object for as long as is said to be desirable. My will is weak and I am but a humble being. Or so I continue to presume.

In the third place, I place the emphasis, per the setup, on the object, not on the subject. Yet the fundamental question is not about counting or breathing; it’s about whether there is such a meditator at all. Who, after all, is counting? Who breathing? The object-oriented focus presumes what is squarely at issue.

Mindfulness

An elegant start to relaxing the slant on holding one’s focus is offered by mindfulness meditation. In this approach, every experience is allowed–effortlessly–to rise and fall without being touched or interfered with. However, the emphasis in this approach still falls on objective experience, not on the subject. It is still “outward-facing” and, as such, is chiefly concerned with a study of anicca, or the impermanence of all phenomena. I still don’t know Myself, however.

Advaita Vedanta’s Subject-oriented Style Of Inquiry

Let’s come, then, to one meditation technique put forward by Advaita Vedanta.

In this approach, all experiences are allowed to flow without interference, tampering, or manipulation. In this respect, this subject-oriented style of inquiry resembles mindfulness meditation. Where they differ becomes apparent in what follows: whenever any experience like a thought arises, I’m interested in how that experience points back to the Illuminator that I Am. I Am that to which each experience appears.

Every thought, feeling, sensation, and perception points back to that on whose account the experience is arising. Each experience reveals Me, Witnessing Consciousness.

Therefore, no experience can be an obstacle to My Witnesshood. In fact, I don’t need to concentrate in order for Me to take my stand as Witnessing Awareness. Were I to concentrate, I’d be trying to hold onto an object and thus would seem to draw a curtain over my Essential Being. Instead, I am Self-reposed, totally at ease while I, remaining Myself, welcome very single experience: every thought, feeling, sensation, and perception. Each, naturally and effortlessly, confirms Me; I never leave my home.