..續本文上一頁rhythm. This being the case, its impact will be strong and clear enough to allow for full use of that flash of intuitive insight. It might even be possible to lead its fading vibrations upward again to a new culmination, similar to the rhythmic repetition of a melody rising again in harmonious development out of the last notes of its first appearance.

　　The full utilization of a single moment of intuitive insight could be of decisive importance for one”s progress toward full realization. If one”s mental grip is too weak and one lets those elusive moments of intuitive insight slip away without having utilized them fully for the work of liberation, then they might not recur until many years have passed, or perhaps not at all during the present life. Skill in sustained attention, however, will allow one to make full use of such opportunities, and slowing-down and pausing during meditative practice is an important aid in acquiring that skill.

　　Through our treatment of pausing, stopping and slowing-down, one of the traditional definitions of mindfulness found in the Pali scriptures will have become more intelligible in its far-reaching implications: that is, its function of anapilapanata, meaning literally, "not floating (or slipping) away." "Like pumpkin-pots on the surface of water," add the commentators, and they continue: "Mindfulness enters deeply into its object, instead of hurrying only over its surface." Therefore, "non-superficiality" will be an appropriate rendering of the above Pali term, and a fitting characterization of mindfulness.

　　Directness of Vision

　　I wish I could disaccustom myself from everything,

　　so that I might see anew, hear anew, feel anew,

　　Habit spoils our philosophy.

　　— G.C. Lichtenberg (1742-1799)

　　In an earlier section we spoke about the impulsive spontaneity of the unwholesome. We have seen how stopping for bare and sustained attention is able to counter, or reduce, our rash impulsive reactions, thus allowing us to face any situation with a fresh mind, with a directness of vision unprejudiced by those first spontaneous responses.

　　By directness of vision we understand a direct view of reality, without any coloring or distorting lenses, without the intrusion of emotional or habitual prejudices and intellectual biases. It means: coming face to face with the bare facts of actuality, seeing them as vividly and freshly as if we were seeing them for the first time.

　　THE FORCE OF HABIT

　　Those spontaneous reactions which so often stand in the way of direct vision do not derive only from our passionate impulses. Very frequently they are the product of habit. In that form, they generally have an even stronger and more tenacious hold on us — a hold which may work out either for our good or for our harm. The influence habit exercises for the good is seen in the "power of repeated practice." This power protects our achievements and skills — whether manual or mental, worldly or spiritual — against loss or forgetfulness, and converts them from casual, short-lived, imperfect acquisitions into the more secure possession of a quality thoroughly mastered. The detrimental effect of habitual spontaneous reactions is manifest in what is called in a derogative sense the "force of habit": its deadening, stultifying and narrowing influence productive of compulsive behavior of various kinds. In our present context we shall be concerned only with that negative aspect of habit as impeding and obscuring the directness of vision.

　　As remarked earlier, habitual reactions generally have a stronger influence upon our behavior than impulsive ones. Our passionate impulses may disappear as suddenly as they have arisen. Though their consequences may be very grave and extend far into the future, their influence is in no way as long lasting and …

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