How do I divert my mind.
A disturbing mind arises from a fictional self. A disturbing mind are your mental reactions to what you are thinking.
The basic illusion, which must be understood directly through awareness of the fictional self, is that your problems are caused by external events, circumstances and other people. This illusion keeps you trapped in a pattern in which you take little or no responsibility for your own feelings. How can you, seeing as they appear to be caused by external realities?
The reality is that all your suffering is traceable directly to your own mental reactions. Only when you become aware of your own mental reactions, do you see what you are doing against yourself. Seeing this, you stop reacting mentally. Thus you realise that nobody and nothing ever did anything for you or against you. Seeing this directly, your mental and emotional dependencies on external circumstances, events and people, end. Then, no matter what happens, every day is a good day.
Awareness of your own mental reactions is only possible if you look in the right direction. The right direction is to keep shifting your attention from all these apparently external causes of your suffering, whenever you suffer, to you.
You aren't over there, for you to watch. You will never uncover the fictional self by looking for it within your body or mind. The only way to see it, is to turn your attention back on itself, to you, its apparent source.
The right mental attitude, to begin this necessary in-seeing, is to look to see what you are doing mentally, now, whenever you suffer. All mental reactions arise from you, the apparent watcher right here at the centre of consciousness, reading this. Keep bringing attention back to you, the apparent watcher.
Once you see the connection between your every mental reaction, upstairs in your head, and your every unpleasant emotion, your dependencies on your environment, circumstances and others start dropping.
When you, the apparent watcher, are emptied of all qualities, you, the apparent watcher, vanish, and in its place, right here at the centre of awareness, where you used to be, there is now only emptiness: infinite space, in which all of life happens. You now realize you are the empty space within which all forms appear and disappear. All forms have a beginning and end, but space has no beginning and end.
What are the qualities, of which you, the apparent watcher (subject), must be emptied? They are all your mind-identifications of which you, the apparent watcher, consist. These qualities consist of ostensibly real objects: body, mind, personality, circumstances, a significant other, family, hobbies, vocation, beliefs, country and the like.
When you turn your attention back to its source, you, intending to directly observe your every mental reaction, you realise that you are unknown and unknowable. Who you are (subject) are not who you take yourself to be. You take yourself to be a body-mind, personality, Buddhist, Christian, clerk, American, etc. These are all your mental identifications. They all appear to you, unknowable awareness-subject, as objects. This kind of awareness, where you separate from all these qualities, is the starting line.
Every time you attempt to figure out or define who you are, what you have defined becomes another mental object, which, not being the subject looking, is not you. But as long as you think and act as if it is, you will find yourself coming FROM this new identification. That is, all your mental identifications form an apparently separate self, the sense of I, a center of action with an apparent doer or thinker behind it. The doer or thinker, the apparent watcher, must be observed directly. Over here, fellow. Not over there, for you to watch. Simply be aware of you (apparent subject) reading this.
Once you get into the swing of this practice, and you have walked along this way a bit, you can stabilise this awareness by paying attention directly to every unpleasant emotion, letting go of what is on your mind. What is on your mind is maintaining what you are feeling now. Substitute what you are thinking, for direct awareness of what you are feeling, letting go of what you are thinking. This implies that you have developed recognition of your non-verbal thoughts, the image-memory contents of the brain (samskaras), and can thus separate them from what you are feeling now, letting them go.
Karma is your intentional, verbal thoughts: the voice in your head. From these thoughts arise actions. More importantly, every conscious, verbal thought, generates samskara, a non-verbal correlate, which poses as reality. You might as well place a virtual-reality headset over your eyes, switch it on, and look through this virtual reality at the world. Thus you see what isn't there, and you see not what is there.
The reason identifications, bringing forth an apparent separate person, here at the centre of your life, isn’t seen, is because emptiness is identfying with form. You are that emptiness. Emptiness seems like nothing. Thus there is only awareness of the apparent form that you are: an apparently physical being separate from apparently other physical beings and your environment.
To conclude: you need not, nor can you, get rid of a disturbing mind. See through your disturbing mind. It is an illusion, based on a false sense of self: who you take yourself to be. Separate from that person. This can't be an intellectual exercise, thinking you are separate, repeating you are not that, like a mantra. Only awareness, directed to you, the apparent actor or thinker, will get you anywhere near this. Daily meditation is also a great help. Sit every day, morning and evening, for at least 30 minutes, turning your attention back on itself, to its amazingly empty source: you. Don't stop. This is a life-long exercise in self-disovery.
Positive thinking is part of the illusion and the problem. Don't go down that rabbit-hole. Negative thoughts don't cause disturbing emotions. Disturbing emotions are caused by your mental reactions to your negative thoughts. When you become aware of your mental reactions and see how you are creating your own mental suffering, you will stop reacting mentally. In mental inaction, not-doing, the doer vanishes, revealing an entirely different reality behind the conventional one we all know and experience. This is absolute freedom, uncaused happiness, and unconditional love.
The basic illusion, which must be understood directly through awareness of the fictional self, is that your problems are caused by external events, circumstances and other people. This illusion keeps you trapped in a pattern in which you take little or no responsibility for your own feelings. How can you, seeing as they appear to be caused by external realities?
The reality is that all your suffering is traceable directly to your own mental reactions. Only when you become aware of your own mental reactions, do you see what you are doing against yourself. Seeing this, you stop reacting mentally. Thus you realise that nobody and nothing ever did anything for you or against you. Seeing this directly, your mental and emotional dependencies on external circumstances, events and people, end. Then, no matter what happens, every day is a good day.
Awareness of your own mental reactions is only possible if you look in the right direction. The right direction is to keep shifting your attention from all these apparently external causes of your suffering, whenever you suffer, to you.
You aren't over there, for you to watch. You will never uncover the fictional self by looking for it within your body or mind. The only way to see it, is to turn your attention back on itself, to you, its apparent source.
The right mental attitude, to begin this necessary in-seeing, is to look to see what you are doing mentally, now, whenever you suffer. All mental reactions arise from you, the apparent watcher right here at the centre of consciousness, reading this. Keep bringing attention back to you, the apparent watcher.
Once you see the connection between your every mental reaction, upstairs in your head, and your every unpleasant emotion, your dependencies on your environment, circumstances and others start dropping.
When you, the apparent watcher, are emptied of all qualities, you, the apparent watcher, vanish, and in its place, right here at the centre of awareness, where you used to be, there is now only emptiness: infinite space, in which all of life happens. You now realize you are the empty space within which all forms appear and disappear. All forms have a beginning and end, but space has no beginning and end.
What are the qualities, of which you, the apparent watcher (subject), must be emptied? They are all your mind-identifications of which you, the apparent watcher, consist. These qualities consist of ostensibly real objects: body, mind, personality, circumstances, a significant other, family, hobbies, vocation, beliefs, country and the like.
When you turn your attention back to its source, you, intending to directly observe your every mental reaction, you realise that you are unknown and unknowable. Who you are (subject) are not who you take yourself to be. You take yourself to be a body-mind, personality, Buddhist, Christian, clerk, American, etc. These are all your mental identifications. They all appear to you, unknowable awareness-subject, as objects. This kind of awareness, where you separate from all these qualities, is the starting line.
Every time you attempt to figure out or define who you are, what you have defined becomes another mental object, which, not being the subject looking, is not you. But as long as you think and act as if it is, you will find yourself coming FROM this new identification. That is, all your mental identifications form an apparently separate self, the sense of I, a center of action with an apparent doer or thinker behind it. The doer or thinker, the apparent watcher, must be observed directly. Over here, fellow. Not over there, for you to watch. Simply be aware of you (apparent subject) reading this.
Once you get into the swing of this practice, and you have walked along this way a bit, you can stabilise this awareness by paying attention directly to every unpleasant emotion, letting go of what is on your mind. What is on your mind is maintaining what you are feeling now. Substitute what you are thinking, for direct awareness of what you are feeling, letting go of what you are thinking. This implies that you have developed recognition of your non-verbal thoughts, the image-memory contents of the brain (samskaras), and can thus separate them from what you are feeling now, letting them go.
Karma is your intentional, verbal thoughts: the voice in your head. From these thoughts arise actions. More importantly, every conscious, verbal thought, generates samskara, a non-verbal correlate, which poses as reality. You might as well place a virtual-reality headset over your eyes, switch it on, and look through this virtual reality at the world. Thus you see what isn't there, and you see not what is there.
The reason identifications, bringing forth an apparent separate person, here at the centre of your life, isn’t seen, is because emptiness is identfying with form. You are that emptiness. Emptiness seems like nothing. Thus there is only awareness of the apparent form that you are: an apparently physical being separate from apparently other physical beings and your environment.
To conclude: you need not, nor can you, get rid of a disturbing mind. See through your disturbing mind. It is an illusion, based on a false sense of self: who you take yourself to be. Separate from that person. This can't be an intellectual exercise, thinking you are separate, repeating you are not that, like a mantra. Only awareness, directed to you, the apparent actor or thinker, will get you anywhere near this. Daily meditation is also a great help. Sit every day, morning and evening, for at least 30 minutes, turning your attention back on itself, to its amazingly empty source: you. Don't stop. This is a life-long exercise in self-disovery.
Positive thinking is part of the illusion and the problem. Don't go down that rabbit-hole. Negative thoughts don't cause disturbing emotions. Disturbing emotions are caused by your mental reactions to your negative thoughts. When you become aware of your mental reactions and see how you are creating your own mental suffering, you will stop reacting mentally. In mental inaction, not-doing, the doer vanishes, revealing an entirely different reality behind the conventional one we all know and experience. This is absolute freedom, uncaused happiness, and unconditional love.
3 年 前
