9

Very often when I meditate, or in everyday life, there are times when I get bored. I don't have to do anything. And often I go on YouTube to get busy. It is the same in meditation, very quickly I get bored, I feel the time passing and it becomes heavy.

How do you manage all this?

1
  • 1
    I like boredom, it signals to me that there's a lot of spare energy in the mind so you begin looking for some way to use it and calm down. Activity is one way, but concentration practices are better, and a higher energy state of mind is perfect for concentration :)
    – iain
    Jan 22 '18 at 0:34
14

Well, technically boredom is a form of tanha, craving. We crave for excitement, for fun, for an external source of energy. And according to principle of "this-that conditionality" craving is also a form of aversion -- meaning, when we are bored we have an inner conflict against "this". For some reason we think that "this", "here", "now" is not good enough.

My teacher explained, that every time we feel bored - that's really a signal from our "heart" that we have alienated. It's a reminder that we lost connection or integration. Because we lost connection, we feel something's missing.

From this perspective, every time we feel bored we should stop all activities, pause and look inside. Basically, meditation.

When we get more advanced on this path, we can learn to maintain this connection at all times, and then we don't feel boredom, we never have the sense of dissatisfaction, we learn to live in suchness more or less at all times.

0
3

Boredom is the feeling of your small mind drowning in emptiness. Like most negative sensations, it is fleeting and only as powerful as your resistance to it. Embrace your boredom. Let it wash over you. The space that is left behind is the beginning of wisdom.

2

The neither-pleasant-nor-painful feelings also known as neutral feelings is one of three types of feeling including pleasant and painful. Feelings here means sensations experienced by the six senses (including the mind).

The definition of neutral feeling comes in MN 44 and also states its relationship to ignorance:

Neutral feeling is pleasant when there is knowledge, and painful when there is ignorance.”

“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.

In Contemplation of Feeling, Nyanaponika Thera explained this:

Pleasant feeling is habitually linked with enjoyment and desire; unpleasant feeling with aversion; neutral feeling with boredom and confusion, but also serving as background for wrong views.

Also in SN 36.5:

“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent. When a mendicant has seen these three feelings in this way, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

The neither-pleasant-nor-painful feelings also known as neutral feelings, normally make us bored or dissatisfied. Cravings would lead one to seek pleasures (kama tanha) or to become something or achieve something (bhava tanha) rather than sit around all day experiencing neutral feelings that don't bring satisfaction.

No feelings at all, would also be a cause for boredom and dissatisfaction. From the same article by Nyanaponika Thera, we read the commentary of the suttas and his comment:

Comy.: "From the fourth Jhana onwards, it is the neither-painful-nor-pleasant feeling (that is present in these meditative states). But this neutral feeling, too, is called 'pleasure' (sukha), on account of its being peaceful and sublime. What arises by way of the five cords of sensual desire and by way of the eight meditative attainments is called 'pleasure as being felt' (vedayita-sukha). The state of Cessation of Perception and Feeling is a 'pleasure, not being felt' (avedayita-sukha). Hence, whether it be pleasure felt or not felt, both are assuredly 'pleasure,' in the sense of their being painfree states (niddukkhabhava-sankhatena sukhena)."

In AN 9.34, the venerable Sariputta exclaims: "Nibbana is happiness, friend; Nibbana is happiness, indeed!" The monk Udayi then asked: "How can there be happiness when there is no feeling?" The venerable Sariputta replied: "Just this is happiness, friend, that therein there is no feeling."

To the arahant, neutral feelings, no feelings and Nibbana are all pleasant.

1

There are some advices on "RESTLESSNESS AND REMORSE"

When the mind is restless, it is the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because an agitated mind can easily be quietened by them.

— SN 46:53

As Iain sad/recommended.

[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

1

You can establish mindfulness by discerning the arising and passing of "boredom" and reflect on how that very boredom is conditioned.

Also one needs some patience because eventually boredom comes and goes, have to wait it out and keep looking at its arising and ceasing, eventually perception and discernment will be appropriately conditioned by such reflection and mindfulness.

Take it one moment at a time, meditating on a moment-to-moment basis if you find yourself impatient and bored. Recognizing, discerning, perceiving and learning about those phenomena. Noticing the states of mind that are of likes and dislikes, wanting and restlessness in particular.

0

Surely there is only one answer: watch this thing you call 'boredom', without resistance, because is boredom anything at all? Surely the actual problem is not this non-existant 'feeling' we call boredom, but the mind's resistance to what is, because for the mind 'it' is not 'enough'. Or whatever words you use - or whatever 'what is' you find under that label of boredom. The more you scrutinize it the more the question dissappears, becoming meaningless, and again we've eaten away the illusory whisps of mind. Is there any mind at all?

Your Answer

By clicking “Post Your Answer”, you agree to our terms of service, privacy policy and cookie policy

Not the answer you're looking for? Browse other questions tagged or ask your own question.