How to Tame a Monkey Mind

How to Tame a Monkey Mind

monkey 2

Within Buddhism, the term ‘monkey mind’ is sometimes used to describe people that have very unsettled minds. If you have a monkey mind, it basically means that just like a naughty monkey, your mind constantly jumps from one thing to another and only very rarely does it actually settle down. People with monkey minds might be engaged in some kind of task or conversation, but they quickly succumb to boredom and their mind begins to wander off again. The monkey mind condition normally becomes apparent to people when they start learning meditation. Indeed, people that are new to meditation frequently experience great difficulty in holding their concentration on a single meditative object (such as the natural flow of their in-breath and out-breath). We are not aware of any empirical research that has attempted to quantify the prevalence of the monkey mind condition, but we would estimate that most people would admit to having experienced monkey-mindedness to a greater or lesser extent.

In general, people with a more severe form of monkey-mindedness are quite easy to spot because in addition to being mentally restless, they are invariably also very physically restless. Of course, there can be many reasons – including medical ones – that may influence the degree of physical unrest that a person exhibits. However, generally speaking and based on our experience, if a person finds it difficult to sit still and always has to be doing something, then this is a sign that they may be afflicted by monkey-mindedness. Another good indicator of monkey-mindedness is when an individual is following a certain line of dialogue or conversation and they suddenly go off on tangents and introduce completely-unrelated topics. In fact, we encounter quite a number of people that can thread together what seems to be an endless string of completely-unrelated topics and hold (what they deem to be) a ‘conversation’ for hours on end. Perhaps the monkey in the mind of people like this is bigger than the average-sized monkey or perhaps it is just particularly naughty and restless – who knows?

Although monkey-mindedness often reveals itself through an individual’s physical demeanour and comportment, some people try to conceal their monkey mind. For example, as part of our vocation as Buddhist monks, we have been present at or facilitated a large number of meditation retreats, and as with most of life’s pursuits, there is a tendency for people at meditation retreats to try to give the impression that they are very experienced and/or are much more accomplished than everybody else. You would probably be surprised at the lengths that some people go to in order to convince others that they are a ‘serious’ meditator. Indeed, some people sit in what they believe is meditation for hours on end without flinching or moving a muscle, and whilst keeping a very solemn expression on their face. For people who are new to meditation, seeing others behave like this can actually be quite intimidating – we’re not sure that it creates a hostile environment but it certainly doesn’t help people to feel welcome and at ease.

Despite their attempts to convince people otherwise, you only need to observe these ‘serious meditators’ when they get up and leave the meditation hall to see that their mind is far from disciplined and serene. Because such people are more interested in giving the impression of practising meditation rather than actually practising it, then it doesn’t take long before the ego-monkey in their mind reveals itself and does or says something that is selfish and/or hurtful to others. In fact, on several separate occasions, we have observed a meditator sitting very seriously, but due to trying to supress or ignore their monkey mind, they allow psychological pressure to build-up. The next thing that happens is they suddenly can’t take it anymore and they end up rushing out of the meditation hall.

The wisdom and lesson that can be learned from the above example of the overly-serious meditator is that if we try to ignore or supress the monkey mind, it can lead to both internal and external conflict. The same thing happens if we are too rigid and serious in our efforts to tame the monkey within. In other words, in order to begin taming the monkey mind, in addition to a certain degree of meditative-technical knowhow, we need a great deal of patience, gentleness, perseverance, and a good sense of humour.

If we understand that on the one hand, taming the monkey mind requires lots of effort and is arguably the most important thing we will ever do in our lives, but on the other hand personal and spiritual growth takes time and cannot be forced, then we create the optimum frame of mind for enjoying the process of transforming unwholesome habits and for progressing along the path of awareness. In order to tame the monkey mind, we need to become aware of its undisciplined nature but in a manner that keeps things light, spacious, and airy. As we discussed in our post on ‘the absorbing mind’, the simple act of observing and becoming aware of our thoughts and mental processes helps to objectify them and to loosen their hold over us. However, if we try to watch our thoughts and feelings too intensely then despite our efforts to do the opposite, we end up giving them too much power and importance.

Therefore, when we practice awareness of our thoughts and of our mental processes, we should do so with a very big and generous mind. This means that we accept the mind as it is and that we don’t try to manipulate it. If the mind is particularly wild and out of control that’s absolutely fine – all we do in this situation is take the unruly mind itself as the object of our awareness. In effect, what we are doing is setting the mind free within the field of our awareness. Because we are not holding onto the mind or offering it resistance by trying to keep it under control, it has no alternative but to begin to calm and settle. Believe it or not, attempting to modify the mind actually runs contrary to the general principle of meditation which is that tranquillity and wisdom are naturally present in the mind and will arise of their own accord when the correct conditions come about. One of these ‘correct conditions’ is simply observing and nourishing the mind through meditative awareness. A metaphor that we have used previously to help explain this principle is that of a garden fish pond – every time the garden pond is stirred or interfered with, the water becomes muddy and unsettled. However, if a person sits quietly next to the pond and simply observes it, the water becomes perfectly still and clear again.

The monkey mind will remain a monkey mind for as long as we choose not to tame it. We might decide that we don’t have a monkey mind or that we do have one but that it doesn’t need to be changed. However, if we are being truthful with ourselves and if we examine the mind closely, unless we are already very spiritually enlightened, then we are likely to see that it is only very rarely (if at all) that we experience true peace of mind. Indeed, irrespective of whether or not we are aware of the wild nature of our minds, having a mind that is always racing around – constantly jumping to and fro between the past and the future – eventually causes us to become physically, mentally, and spiritually exhausted. In fact, it is our personal view that a lot of mental health problems such as anxiety, stress, and depression arise because people have very unruly minds and are without the knowledge of how to properly tend to their thoughts and feelings. However, it is also our view that by practising full awareness of all of our thoughts and mind movements, we can begin to take care of our monkey mind until it gradually learns to sit in perfect stillness and quiet.

Ven. Edo Shonin & Ven. William Van Gordon

Author: Dr Edo Shonin & Ven William Van Gordon

Dr Edo Shonin Dr Edo Shonin is research director of the Awake to Wisdom Centre for Meditation and Mindfulness Research, and a chartered psychologist at the Nottingham Trent University (UK). He sits on the editorial board for the academic journal Mindfulness and the International Journal of Mental Health and Addiction. Edo is internationally recognised as a leading authority in mindfulness practice and research and has over 100 academic publications relating to the scientific study of meditation and Buddhist practice. He is the author of ‘The Mindful Warrior: The Path to Wellbeing, Wisdom and Awareness’ and primary editor of academic volumes on ‘The Buddhist Foundations of Mindfulness’ and ‘Mindfulness and Buddhist-derived Approaches in Mental Health and Addiction’. He has been a Buddhist monk for thirty years and is spiritual director of the international Mahayana Bodhayati School of Buddhism. He has also received the higher ordination in the Theravada Buddhist tradition. Edo regularly receives invitations to give keynote speeches, lectures, retreats and workshops at a range of academic and non-academic venues all over the world. Ven William Van Gordon Ven William Van Gordon has been a Buddhist monk for almost ten years. He is co-founder of the Awake to Wisdom Centre for Meditation, Mindfulness, and Psychological Wellbeing and the Mahayana Bodhayati School of Buddhism. He has been ordained within Hinayana, Mahayana, and Vajrayana Buddhist traditions and has extensive training in all aspects of Buddhist practice, psychology, and philosophy. Prior to becoming a Buddhist monk, Ven William Van Gordon worked for various blue chip companies including Marconi Plc, PepsiCo International, and Aldi Stores Limited where he worked as an Area Manager responsible for a multi-site £28 million portfolio of supermarkets with over 50 employees. Ven William Van Gordon is also a research psychologist and forms part of the Psychological Wellbeing and Mental Health Research Unit, Psychology Division, Nottingham Trent University. His area of research expertise is the study of ‘authentic spiritual transmission’ – within mainstream Buddhism itself as well as within contemporary Buddhist-derived clinical interventions. His current research projects are concerned with evaluating the effectiveness of meditation and mindfulness for the treatment of various health conditions. Ven William Van Gordon has numerous publications relating to the clinical utility of meditative interventions including in leading peer-reviewed psychology journals. As a separate undertaking, William is currently writing-up his doctoral thesis which relates to the effects of meditation on work-related wellbeing and performance. Ven William Van Gordon enjoys fell running, martial arts, DIY, reading and writing poetry, caring for cancer patients, and studying civil litigation. He is a keen mountaineer with some arctic expedition experience.

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