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When we examine our minds, we will inevitably encounter the root forces of greed, hatred and delusion, which create so much sorrow in the world. In the Christian tradition, these forces are represented by the Devil, who tempted Jesus in the wilderness. In the Buddhist tradition, these forces are personified as Mara, the Tempter.

Mara comes in many forms:

• All things that say, "Let's do this instead".
• If this doesn't work, Mara comes in a more ferocious disguise: as an attacker, as anger, irritability, or doubt.
• If this doesn't work, Mara comes in a more subtle form, with whispers of pride: "Look how good I am!" "I didn't give in to the temptation." "I got rid of that anger."

The Five Hindrances

• Sense Desire - pleasant sights, sounds, smells, tastes, bodily sensations, and mind states.
• Ill-Will - aversion (including fear, judgment and boredom), hatred, and anger.
• Sloth and Torpor - laziness, dullness, lack of vitality, fogginess, and sleepiness.
• Restlessness and Remorse - agitation, nervousness, anxiety and worry.
• Doubt - doubt about ourselves, our capacities, our teachers, and meditation as a spiritual path: does it really work?

SENSE DESIRE

What's wrong with desire? Nothing really. But they fool us by tricking us into the "If Only" mentality: If only I could have this, look like this, find the right relationship, etc. I would be happy.

Our culture supports and promotes this attitude - buy this, enjoy that, act like this, look like that . . .

It's a trap. Even if we get what we want, there is always the desire for something more, something newer, something better. It's the desiring mind, which is so strong, that ultimately causes pain and suffering.

It interferes with our power to deeply open to the truth, to relate directly and wisely to what is actually here.

What To Do About It

• Look directly at this mind state and know what it is: desire is in me (not repeating the word desire, but just knowing that desire is present). The mere recognition of it may be enough to dispel it. Sometimes it can be helpful to just watch the flow of thoughts as if standing on a bridge looking at the water pass below.
• Make it the object of meditation. Instead of fighting or suppressing sense desire, investigate it mindfully. Allow its energy to teach you its laws - What is this desire? How does it feel in the body? What parts of the body are affected - gut, breath, eyes? What does it feel like in the heart? In the mind? When it is present, are we happy or agitated? Open or closed? Pay meticulous attention to it.
• Learning how to meditate on impure objects - 32 parts of the body, the cemetery contemplations, and meditation on death;
• Devoting oneself to the meditation on the impure;
• Guarding the sense doors;
• Moderation in eating;
• Noble friendship;
• Suitable conversation

When it is strong in our mind, it colors our entire experience - distorting what is actually present. It is usually painful.

With the mind full of dislike, of wanting to be somewhere other than the present moment, how can we concentrate and explore the present moment in the spirit of discovery?

What To Do About It

• Look directly at this mind state and know what it is: anger is in me (not repeating the word anger, but just knowing that anger is present);
• Make it the object of meditation (as above);
• Learning how to meditate on loving-kindness;
• Devoting oneself to the meditation of loving-kindness;
• Considering that one is the owner and heir of one's actions (kamma);
• Contemplation on the advantages of loving-kindness and the disadvantages of ill-will;
• Frequent reflection on it (in the following way):  Thus one should consider: "Being angry with another person, what can you do to him? Can you destroy his virtue and his other good qualities? Have you not come to your present state by your own actions, and will also go hence according to your own actions? Anger towards another is just as if someone wishing to hit another person takes hold of glowing coals, or a heated iron-rod, or of excrement. And, in the same way, if the other person is angry with you, what can he do to you? Can he destroy your virtue and your other good qualities? He too has come to his present state by his own actions and will go hence according to his own actions. Like an unaccepted gift or like a handful of dirt thrown against the wind, his anger will fall back on his own head."
• Noble friendship;
• Suitable conversation.

The mind becomes unworkable and cloudy. Clarity and wakefulness fade. It is a big obstacle to mindfulness practice.

What To Do About It

• Look directly at this mind state and know what it is: drowsiness is in me (not repeating the word drowsiness, just knowing that drowsiness is present);
• Make it the object of meditation (as above);
• Increase the amount of effort or energy by increasing the number of objects being attended to while meditating;
• Knowing that overeating is a cause of it;
• Changing the bodily posture;
• Thinking of the perception of light;
• Taking several deep breaths and hold them as long as possible;
• Staying in the open air;
• Noble friendship;
• Suitable conversation.

The mind spins in circles and flops around like a fish out of water. It gets caught in the drama of mental formations and jumps from object to object. Concentration becomes scattered and we cannot stay in the present moment.

What To Do About It

• Look directly at this mind state and know what it is: restlessness is in me (not repeating the word restless, but just knowing that restless is present);
• Make it the object of meditation: just watch the flow of thoughts as if you were standing on a bridge watching the flow of water beneath you;
• Knowledge of the Buddhist scriptures (Doctrine and Discipline);
• Asking questions about them;
• Familiarity with the Vinaya (the Code of Monastic Discipline, and for lay followers, with the principles of moral conduct);
• Understanding the law of kamma;
• Association with those mature in age and experience, who possess dignity, restraint and calm;
• Noble friendship;
• Suitable conversation.

When we believe it and get caught in it, it stops our practice cold. "Does it really work?" "Am I wasting my time?" "It's too hard." "I'm not making any progress." We become paralyzed.

What To Do About It

• Look directly at this mind state and know what it is: doubt is in me (not repeating the word doubt, but just knowing that doubt is present);
• Make it the object of meditation (as above);
• Knowledge of the Buddhist scriptures (Doctrine and Discipline);
• Asking questions about them;
• Familiarity with the Vinaya (the Code of Monastic Discipline, and for lay followers, with the principles of moral conduct);
• Understanding the law of kamma;
• Firm conviction concerning the Buddha, Dhamma and Sangha;
• Noble friendship;
• Suitable conversation.

Choose one of the most frequent and difficult mind states that arise in your practice, such as irritation, fear, boredom, lust, doubt, or restlessness. For one week in your daily sitting be particularly aware each time this state arises. Watch carefully for it. Notice how it begins and what precedes it. Notice if there is a particular thought or image that triggers this state. Notice how long it lasts and when it ends. Notice what state usually follows it. Observe whether it ever arises very slightly or softly. Can you see it as just a whisper in the mind? See how loud and strong it gets. Notice what patterns of energy or tension reflect this state in the body. Become aware of any physical or mental resistance to experiencing this state. Soften and receive even the resistance. Finally sit and be aware of the breath, watching and waiting for this state, allowing it to come, and observing it like an old friend.

(Source of Exercise: "A Path With Heart" by Jack Kornfield, at page 100)