Feelings are an important starting point

If we can connect with the sensations of the body and the thoughts of the mind, we will be able to uncover the truth inherent to both.

People are sufficiently interested in the practice. They listen to the sermons preached by Reverend Father and learn to follow. Some progress has been made, while another part remains unbalanced. The initial step involves prayer to awaken the mind and keep it resolute, connecting the mind with the flesh and body. If our mind is disconnected from the body and mind, genuine practice becomes elusive. Since we practice Dharma to perceive our true selves—both body and mind—losing this connection obstructs the path to truth. If the mind detaches from the body and mind, where can it ascertain the truth? Lacking this insight, we cannot grasp the truth. Therefore, the starting point is training our awareness to awaken. Let the mind arise as the knower—the awakened, the joyful.

Should our mind slumber, lost in its dreams, it forgets itself. Just as in sleep, dreams obscure the body's existence, as well as the mind's. Many wake to find the body revived, yet the mind still ensnared by dreams. Even with a body, it forgets the body; even with a mind, it forgets the mind.

Now, we embark on the journey of Dharma to emancipate ourselves from suffering. This requires relinquishing attachment to our bodily and mental forms. We must relinquish attachment to names, bodies, and minds. When we fathom the truth of these aspects, we realize they are neither inherently good nor persistently splendid. They are transient and not permanent, often disrupted. This is what we term suffering—the misalignment with our desires, the noncompliance with our wishes. This is anatta, the absence of an inherent self.

When we fathom the truth—impermanence, suffering, non-self—concerning the body and mind, boredom arises. Boredom begets detachment, and through detachment, liberation unfolds. Observing the truth enables us to perceive the impermanent, suffering, and non-self nature of the body and mind. To achieve this, our minds must awaken. If they remain entangled in thoughts and dreams, they fail to perceive the body, be compassionate towards it, or acknowledge the mind.

Thus, feelings constitute the paramount beginning of the practice. Sensing ourselves is imperative, withdrawing from the realm of dreams to inhabit the real world. If we possess a body, we should feel its presence; if we possess a mind, we should sense its existence. Without a body, we mustn't forget; possessing a mind, we mustn't neglect—avoid falling into ceaseless reveries. By connecting with the body and mind, we learn the truths they hold: impermanence, suffering, non-self. Through this comprehension, affection for the body diminishes, eventually leading to complete detachment.

Should attachment persist, it signifies clinging to the notion that the body is wonderful. Regularly sensing our physicality dispels this illusion. The body is far from good or splendid—it's rife with discomfort. Sitting, standing, walking—all induce suffering. Even lying down is not exempt; turning and shifting is essential, lest discomfort escalates into pressure sores, infection, and mortality. This perpetual shift is an attempt to escape suffering.

When we consciously inhabit the body and recognize its physicality, the truth becomes apparent. The body isn't wonderful; it embodies suffering. It's a collection of elements in constant flux—inhaling, exhaling, consuming, excreting—temporary and bound by the cycle of nature. This realization dismantles the misconception that the body is our true self; it's an ephemeral treasure we borrow from the world, relinquishing it when our time is up.

Just like the body, we cherish and adore, but upon death, we dispose of it—buried, consumed by worms, devoured by birds. The cycle continues, marking the body's transition into soil, water, and energy, available for others to employ. Through awareness and mindfulness, we can discern the body's truth—its inherent suffering and temporality. It isn't ours; it's a borrowed vessel, returning to the world once its use expires.

Awakening to consciousness while being mindful allows us to see the body's truth—its inherent suffering and transience. However, succumbing to distractions like social media erodes this consciousness, causing us to forget the body and mind. Absent of awareness, we won't perceive the truths they hold.

Hence, emotions stand as the critical starting point for practice, the gateway to freedom from suffering. Being able to sense is imperative, shifting from the dream world to reality. Sensing the body when present and acknowledging the mind's existence is paramount. This practice of feeling and connection unlocks the truths—impermanence, suffering, non-self—held within the body and mind. This, in turn, facilitates a diminished attachment to the body, guiding us toward liberation.

Without sensing, there's no liberation; while emotions are simple to mention, mastery requires effort. As exemplified by the monastic experience under Luang Por's guidance, some require years to realize the lack of consciousness in their prior existence. With continuous practice, one learns to overcome the distractions and cultivate true awareness.