Observing the mind (1)

How can we catch a glimpse of our mind? It is difficult. Why? Because of three natures of it:
1) it is very fast: it is difficult to isolate a single thought
2) it changes: sometimes it is as subtle as thin air, while sometimes it is more violent than an erupting volcano
3) we are very affected by it.

Like a playful child running around in the garden, it is very difficult to try to catch hold of the child if we try to match the child's speed and changes, and with the child taking hostage of our feelings.

Therefore we do not use brute force, but we use skilfull means.

One skilfull means is the practice of non-participation. This takes a lot of concentration and objectivity (non-judgement). We focus on our breath. When it is an in-breath, we take note that it is an in-breath. When it is an out-breath, we take note that it is an out-breath. When stray thoughts come into our minds, we notice the stray thoughts but not participate nor judge it.

This is like doing gardening with the playful child running around. The stillness of the gardener soon dampens the energy of the playful child. The playful child may even become attracted to the gardening and come near to the gardener. If the gardener tries to catch the child, the child would run away again. Thus the best way is non-participation: just watch the child and not try to catch the child.

In this skilfull means, although our objective is not gardening, we do need to first learn some gardening. Similarly although our objective is not the breathing exercise, we do need to be proficient enough to maintain our concentration on our breath. Without sufficient achievement in concentration, we cannot observe our minds. Without sufficient skills in gardening, the gardening cannot attract the child.

What is Abhidhamma

In the search for the true nature of suffering, wise men traced it to the mind.
It is in the mind that suffering arises, manifests and falls.
What causes the suffering to arise in the mind, how does the mind host it, and how does the suffering fall in the mind?

Abhidhamma documents the wise men's discovery of the mind based on a single methodology, that is to listen and observe their own minds. In the process, they discovered impermanence, unsatisfactoriness and non-self. Finally they learned to live with and not be controlled by their minds. In this way, they became liberated.

Abhidhamma contains useful knowledge for one who wants to understand the mind. However it is even more precious for one who wants to follow the way of the wise men and discovers one's own mind. The latter fully benefits from the teachings. It is not about how many pages we read from the Abhidhamma, but about how many pages we experience from it.

Mindfulness on Pleasure

Before we can understand what is true pleasure, we must be mindful of pleasure.

Thus we must note:
This is the arising of physical pleasure,
This is the manifestation of physical pleasure,
This is the cessation of physical pleasure.

This is the arising of mental pleasure,
This is the manifestation of mental pleasure,
This is the cessation of mental pleasure.

This is the arising of spiritual pleasure,
This is the manifestation of spiritual pleasure,
This is the cessation of spiritual pleasure.

Mindfulness on Suffering

Before we can end suffering, we must understand the true nature of suffering.
Before we can understand the true nature of suffering, we must be mindful of suffering.

Thus we must note:
This is the arising of physical suffering,
This is the manifestation of physical suffering,
This is the cessation of physical suffering.

This is the arising of mental suffering,
This is the manifestation of mental suffering,
This is the cessation of mental suffering.

This is the arising of spiritual suffering,
This is the manifestation of spiritual suffering,
This is the cessation of spiritual suffering.

Suffering and Pleasure

Of sufferings, there are 3 kinds:
physical, mental, spiritual.

Suffering to the eye organ, ear organ, nose organ, tongue organ, body organ and brain organ is physical suffering.

Suffering to the mental world such as the experience of sadness, anger, desires, and ignorance is mental suffering.

Suffering due to the inability to end suffering, is spiritual suffering.

Of pleasures, there are 3 kinds:
physical, mental, spiritual.

Pleasure to the eye organ, ear organ, nose organ, tongue organ, body organ and brain organ is physical pleasure.

Pleasure to the mental world such as the experience of happiness, loving kindness, compassion, rejoice and equanimity is mental pleasure.

Pleasure due to the ability to end suffering, is spiritual pleasure.

Happy Times

Many times we are happy when we see something, hear something, smell something, taste something, feel something, or think of something.

Where is that happiness?

Is it something physical or something psychological?
Is the object that we see, hear, smell, taste, feel, or think the cause of the happiness?
Is the organ eye, ear, nose, tongue, body or brain the cause of the happiness?
Is the internalized sight, sound, smell, taste, sensation or thought the cause of the happiness?
Is the consciousness that experiences this sight, sound, smell, taste, sensation or thought the cause of the happiness?

If we do not know what causes happiness, fuels happiness and stages the happiness, then it is difficult to understand happiness.

Angry Times

Many times we are angry when we see something, hear something, smell something, taste something, feel something, or think of something.

Where is that anger?

Is it something physical or something psychological?
Is the object that we see, hear, smell, taste, feel, or think the cause of the anger?
Is the organ eye, ear, nose, tongue, body or brain the cause of the anger?
Is the internalized sight, sound, smell, taste, sensation or thought the cause of the anger?
Is the consciousness that experiences this sight, sound, smell, taste, sensation or thought the cause of the anger?

If we do not know what causes anger, fuels anger and stages the anger, then it is difficult to understand anger.

Emotional King

Though the King sees not,
    he derives happiness and sadness from what the Eye reports;
Though he hears not,
    he derives happiness and sadness from what the Ear reports;
Though he smells not,
    he derives happiness and sadness from what the Nose reports;
Though he tastes not,
    he derives happiness and sadness from what the Tongue reports;
Though he feels not,
    he derives happiness and sadness from what the Touch reports;
Though he thinks not,
    he derives happiness and sadness from what the Brain reports.

In this way,
    we do not know whether the servants are the slaves to the king,
    or the king is slave to the servants.

The King in the Castle

There is a King who lives in a castle. This King cannot leave the castle. Hence in order to render services to his kingdom (and make his living), this king has 6 servants to help him find out what is going on.

The first servant reports only what can be seen. The second servant reports only what can be heard. The third servant reports only what can be smelt. The fourth servant reports only what can be tasted. The fifth servant reports only what can be felt (through the body). The sixth servant is the thinker, adviser and executive.

The name of the King is consciousness. The first servant is called Eye. The second servant is called Ear. The third servant is called Nose. The fourth servant is called Tongue. The fifth servant is called Touch. The sixth servant is called Brain. The castle is called Body.

The Arising...

When something did not exist just now, but now comes into existence,
we say that it arises.
Just like the arising of this blog...
In the same way, happiness arises, love arises, compassion arises;
In the same way, sadness arises, anger arises, craving arises.
Some people look forward to arisings,
Some people are afraid of arisings, and
Some people are not mindful of arisings.
To arise, arises, arisen!