Awareness in Buddhist Meditation

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property, who set fire to my house. I may not even know him or his
name. But the hate I carry is the burning thought and memory of
the harm done to ‘me’. And that hate will keep burning, as long as
the thought of ‘self’ remains.
What I hate is the damage done to ‘me’, the ideal ‘self’, the
‘ego’, which persists and which pervades all my property, all that I
call ‘mine’, all in which the ‘I’ lives and grows, expands, is rooted
and is made safe. Whatever goes against that ‘I’ the ‘I’ must hate,
for it destroys the ideal, the only thing which is the ‘I’. In hate,
the ‘I’ keeps itself alive in a struggle for life. The ‘I’ must hate to
be alive, for it can only exist in resistance, in opposition. Hate is
opposition and resistance, and I am that resistance in my clinging
to being, in my craving for becoming, in my desire for stability, in
my greed for security.
Only when there is no ‘I’ concept at work, there is no opposition,
and no hate. Such is the work of awareness, seeing ‘hate’ at work
without opposing what is only a mistaken mental attitude. There
is no hate, there is only the wrong view of ‘self’.
Thought
Thought is a mental reaction to an experience, which is a challenge
calling for a response. The response of thought is a flashback to
memory where all answers are stored, and where this new challenge
will be stored with its appropriate answer. Those answers may have
come from personal experiments or from those of others written
down in books on psychology or religion, economics or philosophy.
Whatever their origin, they are there stored up to constitute that
marvellous reference library of memory, without which there would
be no individuality. For those memories are carefully selected for
that purpose: to make and to strengthen the ‘self’-conscious ‘ego’
thought has made this ‘I’ the centre of its action, and thought cannot
move it or remove it without destroying itself. Can thought