Date: 03/08/2025 03/09/2025
Location: Star River Meditation Center
Teacher: Yunquan Huang
Dharma Knowledge
The Right Attitude Toward Meditation
Meditation, particularly seated meditation or zazen, is a cornerstone of Buddhist practice. It offers a direct way to calm the mind, observe inner patterns, and cultivate insight. Yet the success of meditation is not determined by how long one sits or how still one can remain—it hinges on the attitude with which one approaches the practice. It is not just a matter of posture or time, but of the quality of mind we bring to each sitting.
First and foremost, meditation should be approached with a sense of normalcy and simplicity. It is not a mystical ritual nor a path to supernatural powers. It is a natural return to the present moment—a gentle pause from the habitual rushing, planning, and reacting of daily life. If we approach meditation with the burden of “I must achieve enlightenment,” “I must reach a deep state,” or “I must become someone else,” then we have already introduced tension and expectation into what should be a process of release.
A second key attitude is to be gentle but firm. Many beginners try to force the mind into silence, become frustrated with wandering thoughts, or grow irritated with physical discomfort. This struggle leads to more resistance. True meditation is not about forcing the mind to be quiet, but about learning to sit with whatever arises—restlessness, tension, thoughts, emotions—without judgment. We don’t suppress or indulge; we simply observe with openness. The strength of meditation lies in this gentle persistence.
Third, one must cultivate patience and consistency. Meditation is not a quick fix. It is a lifelong journey of unlearning deeply ingrained mental habits. Like a farmer tending the soil, we must return again and again, sitting through seasons of clarity and confusion alike. Progress is not linear, nor is it measured by how “deep” any one session feels. What matters is the steady return—the commitment to begin again, moment by moment, breath by breath.
A fourth essential attitude is non-judgmental awareness. It’s easy to fall into the trap of evaluating one’s meditation: “This session was good,” “My mind is terrible today,” “I’m making progress,” “I’m regressing.” But such evaluations themselves are just thoughts. Meditation is the practice of seeing through these thoughts and returning to awareness. We do not meditate to produce a certain state, but to be with reality as it is—clear or cloudy, pleasant or painful—with equanimity and presence.
Fifth, meditation must be rooted in compassion and acceptance. This includes self-compassion—letting go of the harsh inner critic—and compassion toward others. Some long-term meditators can become rigid, aloof, or self-righteous, forgetting that the goal is not detachment from the world, but awakening within it. A truly meditative heart becomes softer, more open, and more attuned to the suffering of others. Meditation should deepen our humanity, not narrow it.
Lastly, it is vital to understand that meditation is not the goal—it is the method. We do not sit to gain special experiences or to escape reality. We sit to come home to ourselves, to train the mind to rest in clarity, and to respond to life with wisdom. What we cultivate in stillness—non-reactivity, awareness, patience—flows into movement, relationships, and challenges. In this way, meditation becomes not an isolated practice, but a way of living.
In essence, meditation is not something to “do well.” It is something to do honestly. It is an invitation to meet whatever arises with a steady gaze and a kind heart. Each time we sit, we are saying: I choose to be present. I choose to see clearly. I choose not to run away. Over time, this gentle discipline transforms us—not through striving, but through returning again and again to the simplicity of now. When we no longer need our practice to feel a certain way, we are truly practicing. And when meditation becomes an art of living, even the most ordinary moments become sacred.
