If, as a Buddhist practitioner, you do not take the time to observe and analyze the cognitive processes of consciousness of which your mind is capable, the dragon of mental digression and potential obsession can torment you and cause easily make you a victim.
Even if you think you don't have time to meditate, just as a mental exercise, instead of awkward restless thought, you can try to think of all the cases in which consciousness resulting from eye contact could become a mental obstacle for you. , misleading you, at least temporarily, on the Buddhist path to liberation.
Then think about the consciousness rising through the ear and how it could harm you. . . awareness arising through the sense of smell. . . consciousness resulting from a thirst for tastes. . . consciousness arising and expanding through imagined mental conditions and desired states, which could bring you to the point of rapture or ecstasy.
This is an area where you have to make mental effort and work.
Indeed, you must research, find, isolate and bring to light all your potentially conscious urges as they appear to you. You should be able to examine, observe and analyze exactly what attracts or repels you.
If you can develop the powers of analysis to learn to discern the real root causes of why you want what you want or don't want, and ask if the short-term outcome of fulfilling such wishes and inclinations would be good or bad for you in the long run – and if you know they won't be good for you, then you have to decide what to do about it.
Since no one but you can enter your mind, you must become familiar with its inclinations and tendencies and know what to do when these tendencies try to surprise you, when you are not paying attention and then they take over. control over you. If you can learn to control the tendencies of your mind, you can learn to avoid letting hordes of unhealthy tendencies take over you.
But to do so successfully, you must become a successful sentinel guarding the gates of the spirit.
You must learn to examine your mental life, so that there is nothing that can sneak in or slip out before a surprise attack will harm you, directly or indirectly. Impulses are usually just fleeting phenomena of the moment that bring no lasting pleasure, so if you can learn to control those fleeting impulses as they arise and just let them pass like momentary flashes, if you can learn to don't grab after what just passes phenomenal fantasies, you'll fare much better in the long run.
Once you feel you have benefited from the above mental exercise of mind observing mind, you can also learn to analyze the relationship in your consciousness between the six sense doors and anger, hatred and envy.
Learn to live an examined life so that you are prepared and better in control of your mind when such temptations or potential aggravations strike you when you are not looking and momentarily blind you, allowing you to strike someone on impulse – cause action that could potentially harm you in ways that you would regret for the rest of your life or even for many lifetimes to come.
Buddhist texts tell of a farmer who killed his mother because he was stressed and hungry when she was late to bring him his lunch box. Could this be you? Most people wouldn't believe this could be true, but think of all the other things you could do in times of uncontrolled, reckless impulsiveness.
You must learn to live a self-examined life in order to pay attention to the consequences of everything you do, in any momentary act of your life, until one day you finally have the idea that reacting at such emerging psycho-physical impulses is just energy burning unnecessarily and most likely in a harmful way.
You must learn to remain independent and detached from any potential impulsive action that arises, standing back with mind observing mind, dispassionately, with equanimity. Then continue to maintain detachment and equanimity as a mental exercise to go against the grain,
Think of potential situations that could arise that arouse anger, hatred, or envy in you in a harmful way that could backfire. Rather than thinking about what you don't like about others, instead ask what's wrong with you so that you still have the latent potential to lash out in anger, or react with intense hatred, or to be so envious of another that you would like to inflict or hurt him.
Once you have truly come to know the potential of the mind for both harm and good, you can train yourself to feel compassion for yourself and for the potential harm you have done or might do. potentially do. Instead, you can practice feelings of caring, compassion, and sympathetic joy for others, exercising equanimity, knowing the good you can do by avoiding unhealthy harmful states and replacing them with sublime, wholesome states in which you radiate kindness to others that you could have potentially hated earlier if you had reacted unwisely.
Once you learn to feel love and compassion for yourself, in your own sorry state, you will not continue to hate; you will begin to feel compassion for others who are in the same condition as you.
If you want to see what is wrong with the world, observe and analyze the roots of your own actions, then ask yourself what the world would be like if everyone thought, felt, and acted in the harmful way that you are capable of, and if you don't want the world to be like this, the starting point for changing the world is to begin with your own inclinations and actions.
If you can begin to straighten out because you see the potential for suffering that uncontrolled impulses of consciousness can bring to others in the world, then it's just possible that there are a few other individuals like you out there. world, who feel the same kind of love, compassion and pity for others, and who don't want others to suffer as you and he had to in the past.
If you can practice the control of the six senses and it begins to work for you, and you can also continue to counteract the five obstacles while simultaneously practicing the four sublime states, it will be of great benefit to you.
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