Reflection on
Elements (Dhatu Manasikara) and Solidity (pathavi) in Mind
Heat
present in a hair sustains its growth and existence. Magnetic energy present in
the heat energy shakes up the magnetic energy of peripheral substances and
draws nutriment towards the core of the hair. So, pathavi constricts or squeezes things together tightly. Apo eases off or slacken the process
of total constricting or squeezing with one another. The process of
constricting on one hand and slackening on the other hand generates the heat
energy (tejo). This heat energy produces a
magnetic energy (vayo) which creates the force of
attraction. This is the force of attraction which is known as “kama” (sensuality). These four
functions of the primary elements take place at all times and at all places in
our lives. Dhatu
Manasikara is
the section which deals with the analysis of the functions pertaining to the
primary elements.
A
meditator who practices dhatu mansikara focuses his attention on his mind and he begins to perceive his state
of mind and thoughts. If the mediator’s attention shifts from the Samadhi state
( state which the meditator perceive his meditation object of respiration) to
another sense object, then, he deviates from the state of “being aware” to a
state of “expecting something more” from an object. This expectation to find
something from an object makes the meditator and the object come closer and
causing both to constrict, squeeze, compress with each other. This is the
quality of pathavi present in the mind. If I
clarify this situation further, we can note, when our attention is directed to
fresh thoughts, we invariably attach to these thoughts firmly. The mind is totally engrossed in these
thoughts. Thoughts are fastened to the new object. What is the cause behind this attachment, bond or
fastening? The cause is the expectation of pleasure, happiness. This
relationship is dependent on the degree
of pathavi (attachment, bond, fastening)
found in the mind at that particular occasion. If the relationship between an
object and the thoughts is intense, it is because the operation of the pathavi element in the mind is intense.
If the relationship between an object and the thoughts is mild, it is due to
the mild operation of the pathavi element in the mind. Bond
What
does the apo element have to do with the
intense or mild operation of pathavi
element? In the case of the mild operation of pathavi element, apo
plays a role of limiting the access, freedom for pathavi element to unleash its full force towards the object. Otherwise, there
is no presence of water in terms of the interpretation given to the element of apo and the common belief among us.
This is the main reason, as I mentioned before, why we cannot analyze the
operation of the four primary elements based on the conventional meaning
attributed to them. Mind establishes relationship with objects (pathavi function) depending on the
availability or non-availability of freedom (apo function) for that relationship. The resulting connection creates Tejo (element of heat) in the mind.
In other words, varying degrees of heat arises in the mind, depending on the
degree of relationship established as a result of the operation of pathavi and apo elements. As the degree of heat rises in the mind during the course
the mind makes a relationship with an
object through the operation of tejo
and vayo elements, a magnetic force is generated accordingly. This is the force
which has the potential of vibrating peripheral substances. We find this
magnetic energy all over a physical body. As the degree of heat (in mind)
rises, the intensity of the magnetic force in the physical body also rises.
This magnetic force is known as the element of apo.
I
believe that you had a fair understanding of the operation of the primary
elements in a mind. I could elaborate more on this using another example. Let’s
take an individual who practices meditation. Supposing, someone visits him at
the time of meditating, he would get irritated and consider this incident to be
an hindrance to his meditation practice. He would resist, thinking, “ outsiders always get in my way. It is very
difficult to practice meditation with the undue presence of outsiders…”. Why
does he get infuriated at this obstruction? His mind has overly embraced his
meditation practice; he has excessively attached to the practice; he has locked
himself in the practice. In other words, the operation of pathavi
element in his mind is so intense. The mind has provided free access (operation
of apo) for thoughts to be locked with the obstruction to meditation
practice.. Due to this freedom present in the mind (operation of apo),
thoughts could easily get locked, compressed (operation of pathavi) with
the obstruction. As a result of the operation of pathavi element
followed by the free access accommodated by the apo element, heat (tejo)
begins to rise to a higher degree in the mind. The resultant intense degree of
heat generates a similar degree of magnetic energy (kama) in the mind.
The higher the degree of heat, the higher the degree of magnetic energy in the
mind. The magnetic energy generated in this manner has the potential of making
vibrations, movements (in other atoms). As magnetic energy, with the potential
of making vibrations, is incorporated and carried in these elements, they are
identified as “elements of vayo”
(vayo dhatu). I believe that you
realize the functioning of the four
primary elements, beginning with pathavi dhatu, in the mind.
Even
though, we analyze the process of the primary elements with gross examples,
when dhatu manasikara (reflection of elements) is practiced in a
practical way, a meditator ought to have developed a stable mental state where
he could perceive his respiration very clearly. In other words, the meditator
needs a strong Samadhi (concentration) to accomplish the practice of dhatu
manasikara. The meditator who contemplates the mental phenomena with a
strong mindfulness based on the Samadhi, would perceive the changes in the mind
on the basis of dhatu manasikara. Accordingly, the meditator perceives
two types of consciousness within the mind. First is the conciousness produced
as a result of amplification of pathavi
effect. Second is the consciousness produced by diminishing effect of pathavi
element. The mediator keeps identifying and analyzing these two types of
consciousness during the course of the dhatu manasikara practice. Now,
this is his primary aspect of meditation. The meditator who experinces a
blissful mental state, now, begins to catch the first glimpse of the transient
nature (anicca) of the mind. He begins to observe the changes that take
place even in the blissful mental states. He perceives slight differences of
bliss he experiences during Samadhi states which give rise to the understanding
of the characteristic of dhukka ( altering the current state and
transforming to a different state) inherent even in blissful mental states.
Thus, a meditator begins to realize, for the first time,the characteristics of anicca
(impermenance), dukkha (alter & transform nature) and anatta
(no-self) through the reflection of one’s mind. This is the positive outcome,
gain that a meditator achieves through the practice of dhatu manasikara.
Mere discussions aimed at the characteristics of anicca, dukkha and anatta or reciting the nature of anicca ,dukkha, and anatta would not bring any fruitful
benefits to an individual. One needs to realize the nature and characteristics
pertain to anicca, dukkha and anatta through a direct reflection of one’s mind
based on the meditation techniques prescribed by the Buddha. That is the only
approach for an individual to attain Nibbana.
Even
though, there are some more matters to be discussed under the subject matter of
that manasikara, I only elaborated matters to
suit your question on this topic. In summing up, the approach pertaining to the
dhatu manasikara practice is to enable
practitioners to deviate from the conventional way of thinking and proceed
towards a new thinking pattern which is
free from causing suffering.
great work. go ahead!
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