The human mind has a tendency to make everything it takes up more complicated and elaborate than it needs to be. You may have noticed this. The Buddhists even have a word for it, papanca, which means something like mental proliferation.
Meditation moves us in the other direction. It is an attempt to remove, piece by piece, layer by layer, all of the baroque ornamentation with which we embellish our world of constructed experience. Underneath all the drama, the restlessness, the hopes and fears, behind the narratives we weave about ourselves, and even before we’ve thought of ourselves as ourselves, lies a simple, unadorned awareness. It’s not even a thing—just an event that happens, a little burst of knowing, deep in the center of it all.
Experiencing this awareness has more to do with subtraction than with addition or multiplication. René Descartes was on its trail in his Meditations when he imagined all the complexities of our world to be an illusion. Take away everything with which we populate the story, and what is left? Just me, thinking. The Buddha got two steps further than Descartes, beyond the “me,” and beyond the thinking: awareness occurs. Knowing as an event does not belong to anyone, nor need it be constrained by the thinking of thoughts.
This is an alien idea for many in the modern world. Because so much of our mental activity consists of thoughts, images, concepts, and words, it seems inconceivable that the mind might manifest in powerful ways devoid of thought. Yet you can feel this for yourself (so to speak), here and now. It might take some practice, and 20 minutes of letting go of one thing after another, but the simple event that is consciousness, that unadorned episode of awareness, is accessible to direct experience. Like the dimmest of stars in the night sky, it slips away if you try to pin it down. But if you learn to release hold of the clutter and pry the mind out of the grooves and channels in which it is accustomed to run, you can feel it spilling out and spreading formlessly in other directions.
One of the most basic structures of the mind taught by the Buddha is that consciousness manifests in six modes, flows through six channels, or passes through six doors (choose your preferred metaphor). Consciousness is always aware of something, and it accesses six kinds of objects by means of six different organs. The sensory organs (eye, ear, nose, tongue, and body) and the mental organ (mind/ brain) compose an apparatus that is capable of processing information, each being sensitive to a particular type of data. The objects of experience consist of the information processed by the organs, and since there are six of them, there are six kinds of things of which we can be aware (sights, sounds, smells, tastes, touches, and thoughts).
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