in addition to the previous post above from me
The Sound of Silence
We can apply this perspective to the mind, using the “I” consciousness to see space as an object. In the mind, we can see that there are the
thoughts and emotions – the mental conditions – that arise and cease. Usually we are dazzled, repelled, or bound by these thoughts and emotions.
We go from one thing to another reacting, controlling, manipulating, or trying to get rid of them. So we never have any perspective in our lives. We
become obsessed with either repression or indulgence of these mental conditions; we are caught in those two extremes.
With meditation, we have the opportunity to contemplate the mind. The silence of the mind is like the space in the room. It is always there, but it
is subtle – it doesn’t stand out. It has no extreme quality that would stimulate and grasp our attention, so we have to be attentive in order to
notice it. One way to focus attention on the silence of the mind is to notice the sound of silence.
One can use the sound of silence (the primordial sound, the sound of the mind, or whatever you want to call it) very skillfully, by bringing it up and
paying attention to it. It has a high pitch that is quite difficult to describe. Even if you plug your ears, put your fingers against your ears, or
are under water, you can hear it. It is a background sound that is not dependant upon the ears. We know it is independent because we hear this high
pitched, vibrating sound even when the ears are blocked.
By concentrating your attention on the sound of silence for a while, you really begin to know it. You develop a mode of knowing in which you can
reflect. It’s not a concentrated state you absorb into; it’s not a suppressive kind of concentrating. The mind is concentrated in a state of
balance and openness, rather than absorbed into an object. One can use that balanced and open concentration as a way of seeing things in perspective,
a way of letting things go.
Now I really want you to investigate this mode of knowing, so that you begin to see how to let go of things, rather that just having the idea that you
should let go of things. You might come away from the Buddhist teachings with the idea that you should let go of things. Then, when you find that you
can’t do it very easily, you might think, “Oh no, I can’t let go of things!” This type of judgment is another ego problem that you can create:
“Only others can let go, but I can’t let go. I should let go, because Venerable Sumedho said everybody should let go.” That judgment
manifestation of “I am,” isn’t it? And it is just a thought – a mental condition that exists temporarily within the spaciousness of the