During meditation, we do not know. How can we help to not worry about it?
Do we think it is nice to do a lot of thinking in our minds while we meditate? Or do we think it’s easier to just have a few thoughts or not even thoughts?
If we think that it is easier to have few or no thoughts, then when thoughts emerge we are likely to avoid.
The thought is just instinct, however. Is it possible to hinder nature or escape it? This is impossible. It is unlikely. We just have to see, instead, that nature is thought. It is a positive impression. For this view we will begin to think skillfully, not to fight the thoughtful spirit.
You must know when the mind thinks about you, but you don’t get concerned about what you’re doing. There’s no need for your thoughts to get mixed up in the plot. There is no need to assume that the tale in the mind is real automatically.
Instead, be worried about the thinking of the mind. This is a method that takes place. If you are not used to understanding the thought of the mind, go back to what you knew, such as your pulse or your body sensations. Don’t just sit with the mind, because then you might lose your mind.
If you always consider the way the mind is reflective, you hit the point where you start to understand it that’s mind. You will then know it and don’t get lost in thought. There is a distinction between the thought which is going and the thinking becoming conscious.
“It’s the mind. It’s thought.” When we start to see the mind logically in this way, then we don’t get lost in thought. We don’t want to be a part of our thinking.
When the mind continually thinks and we are aware of it, only realizing that the mind is thinking is not enough. We will see that we are aware of it. The mental want to know. This desire is evident to us. Even when we ask, “Why do I say that?” We can sense a willingness to consider.
When a meditator watched her thoughts, she posed the question to herself, “Why does the mind think so much?” Suddenly the mind tried to relax and she knew it. When we know the reason why people think too much, awareness slows down or prevents this.
When we see thoughts like that, we will understand other mechanisms such as connections between the cause and effect of the mind and the body or how the mind calls it’ right and wrong.’ This is in the unfitting nature of allowing certain things to happen (e.g. that certain kinds of thoughts or perceptions occurred in the mind) and that certain things do not happen (even certain thoughts that we do not want to arise). We want to understand the process of thinking.
In response to sounds we hear during meditation, we can detect these processes. We love the positive sound that we hear, such as the cham sounds, the birds sing and the leaves rustling in the wind, and we perceive them in the head. So, the head of people is the same as the sounds of “Better,” “Bad.” Sound like “positive.” We like them and want to learn more about them. We do not want them to stop. We do not want them to stop. We seek also to block “evil” noises, such as vehicle traffic or building noise that we hear.
How well your focus does not matter. You may be in the depths of the focus, but you lose concentric momentum immediately if you hear a sound and think that it should not be there. You feel resentful that your con attention has broken the tone.
At the moment we have a mistaken opinion, we think incorrectly, which means to like or hate or to evaluate a good or poor ex-. Then we are trapped in desire and fear instead of trying to see re-clearly. Rather than understanding and interacting skillfully with nature, we continue to exploit nature.
Therefore, it clouds the vision of the mind, our preferences, and dislikes, but this is just a chance to see and know in-depth how unhealthy racing do their job. In the same way, the mind is freed from desire, aversion, and deletion, to the degree that we can grasp it.
How about pain?-pain? May we notice how the mind immediately marks any sensation as’ pain’ and thus’ evil’ as being extremely unpleasant?
In general, we find a pain to be harmful. The picture is loaded with the word itself so that when we have pain, the immediate response of the mind is to deny it whether we are con lenient about it or not. If we encounter a disadvantage in the body or mind, we have to clearly see and change this negative reaction by taking it to the right view.
They do so by recognizing that pain is not a negative thing necessarily. Nature’s discomfort. It’s good or bad, not good.
This can only be tolerated and understood by recognizing that pain is nature. Otherwise, we can fight pain so much that we can’t grasp it.
Pain is a physical feeling if there is suffering, right? Yet the “painful” feeling is in the head. There can be resistance to something in the mind, or the mind can be unified in its response towards the same physical encounter. We must, therefore, collaborate with the mind to learn more about its role in the process.
Why is the mind perceiving pain? Why is the subconscious making itself painful? Why does it add “dolor,” “pain,” and all the suffering involved to yourself? It’s all rolled in one for a non-. But it’s different for a meditator. You take it apart to learn more.
Chronic pain must be experienced by people on the move. What’s the feeling of the mind for pain? What is the spirit of aversion to pain? What is its place on the pain? What do you know about the pain already?
Through this way, the mind learns to perceive suffering from the right perspective, not as “my suffering,” but just as nature. It does not unexpectedly hurt too bad or even so much when it is not known as my pain.
Pain is yet another entity understood without aversion. It’s unmanaged. It is not necessary that the object is painful. If pain just becomes normal, it’s not painful anymore.
Whilst meditating the entire day, remember that whatever you look at, whether it’s in the body or in the mind, good or gross, it’s important to assume that’ this is nature, this is just a process.’ It’s the only difference between a meditator and one who isn’t meditating.