Five remedies for obstacles
The human mind in Buddhist tradition is often compared to a pond, and spiritual practice with the effort to see its depth. However, when we find ourselves under the influence of certain obstacles, mental clarity is lost, making it difficult to see the bottom, that is to say, understand our true nature. These obstacles can appear repeatedly throughout our lives.. It is crucial to learn to manage them from the moment they arise, why, if we can do it, These obstacles become valuable opportunities to strengthen, clarify and deepen our spiritual practice. However, This task cannot be carried out through repression, since repressing obstacles is an act of rejection that only deadens our conscience and prevents us from living fully.. It is also not advisable to give free rein to these difficulties, since they would reinforce our old habits, which could cause more problems in the long term.
So, What can we do if we do not repress the obstacles or try to express them in an uncontrolled way?? The most effective way to work with difficulties that appear during practice is be aware of them and make them the object of our attention. Thus, The power of mindfulness allows us to transform these obstacles into part of our meditation, giving us the opportunity to use consciousness to cultivate understanding and wisdom.
Working with obstacles thus becomes a source of deep energy and vision.. By directly observing the nature of desire, the aversion, doubt and fear, We begin to understand how these forces influence our minds and, use its power to enliven and enhance our practice.
Mindfulness is an extraordinarily simple method, but its power lies in the fact that it allows us to transform difficulties without having to fight against them.. Rather, allows these energies to reveal their own patterns of functioning. So, we learn to experience even the most extreme manifestations without identifying or getting trapped by them.
1. The remedy for desire
Let's now see how to apply this way of working to our meditative practice.. What can we do, For example, if we face desire, to longing or greed? First, we must directly observe the mental state in question and include it in our field of consciousness, etiquetándolo mentalmente como “deseo”. Then, we must be able to observe desire in the same way we observe breathing or bodily sensations.
When an intense desire appears, we must give it all our attention and identify it clearly. What kind of desire is it?? What feelings does it give us?? What areas of the body are most affected?? Where do we experience it most intensely?? Do we feel agitated, happy, open or blocked? By approaching desire and observing it carefully, We can learn a lot about this important force in our lives.. For example, By observing desire we discover that it generates tension, that is painful and that arises from our feeling of lack, in the idea that we are separate and incomplete beings.
However, by digging deeper, We also discover that desire is impermanent and lacks real essence; It is just a thought accompanied by its corresponding feeling that runs through our mind.. and that's all. So, when the desire appears, let's observe it and let it evolve without interfering with it. If the desire is too powerful, let's return to the breath and the body to restore balance to our mind. Maintaining attention at all times is essential, since only through consciousness can we obtain vision and wisdom.
In the Buddhist tradition, One of the best-known examples of overcoming desire is found in the story of Buddha under the Bodhi tree.. When Siddhartha Gautama was about to achieve enlightenment, Mara, the god of temptation, tried to distract him with visions of beautiful women and other earthly desires. Buda, instead of giving in to these desires or trying to forcefully reject them, He observed them calmly and remained in his meditation, recognizing that these desires were illusions that arose in his mind. By doing so, Mara's temptations vanished, and Siddhartha achieved enlightenment.
2. The remedy for aversion
How can we work with aversion, the feeling opposite to desire? Again, we must start by being aware of hate, experimentarlo plenamente y etiquetarlo mentalmente como “odio”. This feeling offers us a new opportunity to learn and find deeper freedom.. We should not fear hate; instead, we must investigate it carefully.
How do we experience hate?? In which area of the body do we perceive it most intensely?? What is its effect on our breathing? How does it influence our mind?? Hate can teach us a lot because it accurately reveals our blocks., boundaries, deepest beliefs and fears. Observing hate allows us to see that it is conditioned by our perspective of the moment., which means it is impermanent. As it is a feeling associated with a set of passing sensations and thoughts, there is no need to cling to it or be carried away.
Most of us have learned to reject hate, a verlo como algo “malo”, painful or embarrassing. But, when observing it, We also discover that this rejection reinforces our tendency to repress it. We must open our minds and hearts to fully experience hate, even if this means removing the pain and anger that we harbor within us. These are forces that move our lives, and we must learn to experience them and reconcile them within ourselves. It's not about getting rid of them., but to learn to understand them.
It may be necessary to label the emergence of hate over and over again before reaching a balanced and conscious state.. This is natural. We must remember that hate, like any other obstacle in practice, you can become one of our most important teachers.
Judgment is also a form of aversion. When we look closely, We discover that it is nothing more than a series of thoughts in our mind. By recognizing this, We can learn a lot about the nature of the judging mind and the suffering these judgments generate in our lives..
Another form of aversion is fear, that sooner or later will appear in our practice, sometimes with great intensity. In those moments, debemos etiquetarlo mentalmente como “miedo” y observar cómo se manifiesta en nuestro cuerpo. By allowing ourselves to experience fear and be aware of it, with practice we become familiar with it. As our attention grows, we can experience sensations of joy and freedom, born of equal attention and deep interest in the present moment. This joy comes when we stop being at the mercy of rejection and fear.
A powerful story about overcoming aversion is that of Buddha's encounter with Angulimala, a notorious bandit. Angulimala had sworn to kill a thousand people and had already murdered 999 when he met Buddha. full of hate, Angulimala tried to attack the Buddha, but he couldn't reach it. Buda, without fear or aversion, spoke to him with compassion. Buddha's calm and love disarmed Angulimala's hatred, who decided to give up his violent life and become a monk. Angulimala's transformation shows how aversion, when faced with wisdom and compassion, can be overcome and turned into a path to redemption.
3. The remedy for drowsiness
Indolence and drowsiness are common obstacles in meditation. Drowsiness can be due to three main causes. The first is lack of sleep, which usually occurs during the first days of a retreat or after an exhausting day. This type of drowsiness resolves with rest.
The second cause of drowsiness is the resistance to experiencing a mental or physical state that we find unpleasant or fearful.. In this case, drowsiness acts as a form of avoidance. The third cause is an imbalance between concentration and energy during practice.. As drowsiness sets in, the mind dissipates and discouragement appears.
However, drowsiness is a state that we can work on, although it requires all our energy. We live most of our lives half asleep., and meditation is the only thing that can wake us up. To deal with drowsiness, We must begin by being aware of its presence and paying full attention to it.. By observing how drowsiness affects our body and mind, we can discover its causes and work on them. Sometimes, Simply being aware of the dream and trying to investigate it can awaken the energy necessary to dissipate it..
There are several ways to work with drowsiness., how to sit upright, take deep breaths, meditate with eyes open, or wet your face. If none of this works, resting may be the best option.
On one occasion, el venerable Mahakassapa, one of Buddha's main disciples, faced drowsiness during his meditative practice. Instead of giving in to fatigue, Mahakassapa decided to redouble his efforts. He remained in a straight posture, He kept his eyes open and walked meditatively to stay awake.. His firm determination allowed him to overcome drowsiness and reach a deep state of concentration..
4. The remedy for restlessness
The next obstacle is concern. When restlessness appears, we should avoid judging or condemning her, given that, like any other phenomenon, It is conditional and temporary. Al etiquetarla como “inquietud” y observarla sin identificarnos con ella, we can experience restlessness without falling into its trap.
Restlessness can be uncomfortable because it invades the body with tension and the mind with worries.. If the concern is intense, we can tell each other: “Estoy listo. Seré el primer meditador en morir de ansiedad”. By surrendering to restlessness and observing it without resistance, We discovered that it is a state composed of thoughts, feelings and sensations, and that its power over us depends on our belief in its solidity.
Concentration is a good antidote to restlessness. When it's too strong, Counting your breaths can help calm your mind. It is also useful to remember that life, just like meditation, follow cycles. By learning to relate to all aspects of life with calm and humor, we develop an acceptance that is fundamental to the growth of understanding and penetrating insight.
Ananda, Buddha's faithful assistant, faced great unrest after Buddha's death. He feared that he would not be able to achieve enlightenment without the guidance of his teacher.. This concern kept him in constant worry and anxiety.. However, Ananda decided to observe his restlessness and diligently practice meditation, focusing on your breathing to calm your mind. Finally, the night before the first buddhist council, Ananda attained enlightenment.
5. The remedy for doubt
The last obstacle is doubt. By observing it carefully and without identifying with it, we can see that doubt is just a mental process, a series of linked thoughts that are normally associated with feelings of fear and resistance. Recognizing this transforms doubt into a source of knowledge.
When doubt invades our mind, we cannot concentrate on a certain object, and the mind wanders without reaching a decision. The antidote is to return to the present moment again and again, until the confusion gradually disappears.
Doubt can also manifest itself in small resistances, what, with proper practice, can be overcome. However, behind these little doubts, a Big Doubt may arise, that questions our true nature and the meaning of goodness and freedom. This Great Doubt is a source of energy and inspiration for practice, since it drives us to seek the end of suffering. By maintaining an investigative spirit, We discover the hidden treasure in every obstacle.
Milarepa, the great tibetan yogi, He faced deep doubt during his training under the guidance of his teacher Marpa.. Despite the arduous efforts and tests imposed by Marpa, Milarepa doubted his ability to achieve enlightenment. However, instead of giving in to doubt, Milarepa decided to move forward with faith and determination. Through your perseverance, He finally passed all the tests and reached a high state of spiritual realization.
The path to awakening is the greatest legacy of humanity, but sometimes it seems difficult to navigate. The purpose of the practice is not to create a special state of mind, but to work directly with the essential elements of our experience, learning to be free. If we take advantage of the obstacles, These will enrich our lives, becoming the fertilizer that nourishes our mind and helps us develop understanding, compassion and freedom.