Non-Duality of The Mind   "We are both the mind and the observer of the mind." We tend to think that our feelings are separate from ourselves when we mentally observe them as an outside observer, such as with negative feelings, we either dwell on them or try to chase them away, considering these thoughts as an enemy force. Billions of dollars are spent each year in prescription drugs to presumably alleviate these thoughts and feelings. Yet in reality, our feelings are us. We are both the observer of our mind and the visitor inside, who feels and thinks. When we are able to recognize that we are one with our thoughts and feelings we can find our original Buddha nature and inner peace.

The Guard - Or The Monkey's Shadow? By Thick Nhat Hahn While practicing mindfulness, don't be dominated by the distinction between good and evil, thus creating a battle within oneself. Whenever a wholesome thought arises, acknowledge it: "A wholesome thought has just arisen." And if an unwholesome thought arises, acknowledge it: "An unwholesome thought has arisen." Don't dwell on it or try to get rid of it, h however much you don't like lit. T acknowledge it is . If you have departed, then you muss know that you have departed, and if you are still there, know that you're still there. Once you have reached such an awareness, there will be nothing you need fear anymore. When I mentioned the guard at the emperor's gate, perhaps you imagined a front corridor with two doors, one entrance and one exit, with your mind as the guard. Whatever feeling or thought enters, you are aware of its entrance, and when it leaves, you are aware of its exit. But the image has a shortcoming: it suggests that those who enter and exit the corridor are different from the guard. In fact our thoughts and feelings are us. They are a part of ourselves. There is a temptation to look upon the, or at least some of them, as an enemy force which is trying to disturb the concentration and understanding of your mind. But in fact, when we are angry, we ourselves are anger. When we are happy, we ourselves are happiness. When we have certain thoughts, we are these thoughts. We are both the guard and the visitor at the same time. We are both the mind and the observer of the mind. Therefore, chasing away or dwelling on any thought isn't the important thing. The important thing is to be aware of the thought. This observation is not an objectification between subject and object. Mind does not grab on to mind; mind does not push mind away. Mind can only observer itself. This observation isn't an observation of some object outside and independent of the observer. Remember the Koan of the Zen Master Bach An who asked, "What is the sound of one hand clapping?" Or take the example the taste the tongue experiences: what separates taste and tastebud? The mind experiences itself directly within itself. This is of special importance, and so in the Sutra of Mindfulness, Buddha always uses the phrasing "mindfulness of feeling in feeling, mindfulness of mind in mind." Some have said that the Buddha used this phrasing in order to put emphasis on such words as feeling and mind, but I don't think they have fully grasped the Buddha's intention. Mindfulness of feeling in feeling is mindfulness of feeling directly while experiencing feeling, and certainly not contemplation of some image of feeling which one creates to give feeling some objective, separate existence of its own outside of oneself. Descriptive words make it sound like a riddle or paradox or tongue twister: mindfulness of feeling in feeling is the mind experiencing mindfulness of the mind in the mind. The objectivity of an outside observer to examine something is the method of science, but it not the method of meditation. Thus that image of the guard and the visitor fails to illustrate adequately the mindful observation of mind. The mind is like a monkey swinging from branch to branch through a forest, says the Sutra. In order not to lose sight of the monkey by some sudden movement, we must watch the monkey constantly and event o be one with it. Mind contemplating mind is like an object and its shadow - the object cannot shake the shadow off. The two are one. Wherever the mind goes, it still lies in the harness of the mind. The Sutra sometimes uses the expression "bind the monkey" to refer to taking hold of the mind. But the monkey image is only a means of expression. Once the mind is directly and continually aware of itself, it is not longer like a monkey. There are not two minds, one which swings from branch to branch and another which follows after to bind it with a piece of rope. The person who practices meditation usually hopes to see into h is or her own nature in order to obtain awakening. But if you are just beginning, don't wait for anything. Especially don't wait to see the Buddha or any version of "ultimate reality" while you're sitting. In the first six months, try only to build up your power of concentration, to create an inner calmness and serene joy. You will shake off anxiety, enjoy total rest, and quite your mind. You will be refreshed and gain a broader, clearer view of things, and deepen and strengthen the love in yourself. And you will be able to respond more helpfully to all around you. Sitting in meditation is nourishment for your spirit and nourishment for your body as well. Through sitting, our bodies obtain harmony, feel lighter, and are more at peace. The path from the observation of your mind to seeing into your own nature won't be too rough. Once you are able to quite your mind, once your feelings and thoughts no longer disturb you, at that point your mind will being to dwell in mind. Your mind will take hold of mind in a direct and wondrous way which no longer differentiates between subject and object. Drinking a cup of tea, the seeming distinction between the one who drinks and the tea being drunk evaporates. Drinking a cup t of tea becomes a direct and wondrous experience in which the distinction between subject and object no long exists. Dispersed mind is also mind, just as waves rippling in water are also water. When mind has taken h old of mind, deluded mind becomes true mind. True mind is our real self is the Buddha, the pure one-ness which cannot be cut up by the illusory divisions of separate selves, crated by concepts and language. But I don't want to say a lot about this.

FOOTNOTES: 1   Thick Nhat Hahn - The Miracle of Mindfulness