Someone asked: during meditation, memories and thoughts seem to line up and take turns entering the mind — sometimes the first isn't even finished before the second cuts in, one after another. The only thing that helps is opening the eyes and closing them again, but the thoughts return. This brought to mind the Master's saying: "Aware but not absorbed, touched but not shaken." Could Pra Ajarn expand on how to apply that in practice?

Pra Ajarn explained that the voices and restlessness arise because defilement is present, and defilement must perform its function. Our task is simply to set awareness — the sphere of knowing we establish draws in pure energy, that is, merit. Merit's role is to drive the wholesome system to clear away the defilement causing all this restlessness; restlessness, in turn, functions to create problems and obstacles. When restlessness arises, it means the mind holds defilement, and our job is to clear it by setting the sphere of knowing. Without setting that awareness, nothing clears the defilement, because the wholesome system needs merit to run — and without drawing that energy in, there's no way to clear anything.

Restlessness won't vanish instantly, but with continued awareness and enough time, it clears on its own. What isn't cleared today continues tomorrow — give it time continuously. Sleepiness comes from defilement, restlessness comes from defilement, because these are hindrances. Excessive sleepiness or restlessness means the hindrances are especially thick — some people even fall asleep while doing walking meditation. Hindrances arise because defilement is present; defilement is the food of ignorance, and it comes from our own scattered involvement with lust, anger, delusion, and greed. The more we indulge in these day to day, the more defilement accumulates, and the thicker the hindrances become.

The remedy is to fulfill the bases of meritorious action — giving, keeping precepts, and cultivating both meditation and wisdom fully. In whatever time remains, set awareness, cultivating right mindfulness that develops into right concentration. The first step is clearing defilement — the hindrances — first; this is the first barrier blocking entry into the subtler inner dimensions. But as we practice right mindfulness, defilement gradually clears. At first, sitting is agonizing; later it's no longer agonizing but still requires endurance; and eventually, continuing further, no endurance is needed at all — some restlessness or drowsiness may still arise, but it no longer weighs on us as before.

If practice isn't progressing, the chosen meditation object may not be suitable. There are two kinds: one we construct ourselves, and one that arises naturally, like the breath or the heartbeat. If using a mantra and still frequently losing focus, count along with it — "Samma-araham" one, "Samma-araham" two, "Samma-araham" three. Counting reveals whether our concentration is short or long. Most people can't count to twenty before losing track; once we realize we lose it before twenty, we become more careful next time and get past that point — then problems arise again around twenty-five, and we grow more careful still, gradually developing short concentration into longer stretches. The merit flowing in becomes purer, and the more we're liberated, the greater the proportion of the wholesome, connecting us to an ever more refined and wiser knower and empowered one within. Every problem and obstacle ultimately arises from defilement — the product of our daily entanglement with greed, anger, delusion, and lust, which draws in demerit and creates problems and obstacles.