..續本文上一頁e directly related to the mental defilements.

　　The respiration and the sensations will help me in two ways. First, they will be my private secretaries. As soon as a defilement starts in the mind, my breath will lose its normality. It will start shouting: "Look, something has gone wrong!" I cannot slap the breath; I have to accept the warning. Similarly, the sensations tell me: "Something has gone wrong." I must accept this. Then, having been warned, I start observing the respiration, the sensations, and I find very quickly that the defilement passes away.

　　This mental-physical phenomenon is like a coin with two sides. On the one side is whatever thoughts or emotions arise in the mind. On the other side are the respiration and sensation in the body. Any thought or emotion (whether conscious or unconscious), any mental defilement manifests in the breath and sensation of that moment. Thus by observing the respiration or sensation, I am indirectly observing the mental defilement. Instead of running away from the problem, I am facing the reality as it is. Then I will find that the defilement loses its strength; it can no longer overpower me as it did in the past. If I persist, the defilement eventually disappears altogether and I remain peaceful and happy.

　　In this way, the technique of self-observation shows us reality in its two aspects, outside and inside. Previously, one always looked with open eyes, missing the inner truth. I always looked outside for the cause of my unhappiness. I always blamed and tried to change the reality outside. Being ignorant of the inner reality, I never understood that the cause of suffering lies within, in my own blind reactions.

　　It is difficult to observe an abstract negativity when it arises. But now, by training, I can see the other side of the coin: I can be aware of the breathing and also of what is happening inside me. Whatever it is, the breath or any sensation, I learn to just observe it, without losing the balance of the mind. I stop multiplying my miseries. Instead, I allow the defilement to manifest and pass away.

　　The more one practises this technique, the more one will find how quickly he or she can come out of the negativity. Gradually the mind becomes freed of defilements; it becomes pure. A pure mind is always full of love, detached love for all others; full of compassion for the failings and sufferings of others; full of joy at their success and happiness; full of equanimity in the face of any situation.

　　When one reaches this stage, then the entire pattern of one”s life starts changing. It is no longer possible for one to do anything vocally or physically which will disturb the peace and happiness of others. Instead, the balanced mind not only becomes peaceful in itself, it helps others to become peaceful also. The atmosphere surrounding such a person will become permeated with peace and harmony, and this will start affecting others too.

　　This is what the Buddha taught, an art of living. He never established or taught any religion, any "ism." He never instructed followers to practise any rites or rituals, any blind or empty formalities. Instead, he taught to just observe nature as it is, by observing the reality inside. Out of ignorance, one keeps reacting in a way which is harmful to oneself and to others. Then when wisdom arises the wisdom of observing the reality as it is one comes out of this blind reaction. When one ceases to react blindly, then one is capable of real action, action proceeding from a balanced, equanimous mind, a mind which sees and understands the truth. Such action can only be positive, creative, helpful to oneself and to others.

　　What is necessary, then, is to "know thyself" advice which every wise person has given. One must know oneself not just at the intelle…

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