Through referencing the parable of the cook (S.47:8), we are encouraged to get to know the mind in order to choose the meditation theme that suits it best. There are a range of themes you can use to counteract hindrances: such as death contemplation, unattractiveness of the body, lovingkindness, Buddha and breathing. Through trial and error, find out what is needed.

Renunciation and restraint return us to our innate happiness, happiness not reliant on external objects or conditions. Wisdom helps us discern what kind of happiness takes us out – or brings us back to ourselves.

When we meditate, we might notice reactive and compulsive surges of energy (saṇkhārā). If we can step back from getting involved with them, they gradually wear out. Then the mind stream becomes something we have a say over. There is an ability to make wise choices; this is a mark of freedom.

The five khandhā provide a frame of reference for contemplation. Rather than trying to get rid of them, we examine them in order to understand that the seemingly solid basis of our experience is actually changing, inconstant, and dependent on consciousness.

When the mind is relieved from pressure, we can review the experience of what’s running through the mind, feeling the changes in terms of somatic energy. This energy body has primary intelligence, and retains learnt impressions. Through mindfulness of breathing, we calm and soothe this energy body – with resultant clarity.

This teaching describes the running of psycho-somatic ‘programs’ (saṇkhārā ) – in terms of those that are default and those we can intentionally induce. In this way, in meditation, we develop skills that can change our psychological patterns. The method is: first step back from the torrent of mind; then, cultivate enlightenment factors.

Mindfulness is about knowing how one is affected. We come to know where impulses and intentions/motivations come from, whether these are spiritual or worldly. With skilful intention, there is the possibility to generate pleasant feeling within ourselves. We can find joy in our own presence rather than through external means.

Mindfulness offers the ability to sustain, to notice, and therefore to be wise. Through this we can experience feelings that arise as energy in the body. Stepping back, there is a shift from being in these to a knowingness of them, with resultant dispassion. This is the liberating process of insight.

In general, practice is about creating the type of environment which can hold, accommodate and handle our kamma – whether that is internal and external. Enlightenment factors work to dissolve the encrusted compulsive reactions. Then we have more space, more choice in what we do and don’t do.

The process of liberation is sometimes referred to as ‘transcendence’. Transcendence means you meet feeling, and mind gets bigger than that, includes it all. It is a natural mode of the mind, to meet and include. Enlightenment factors enable this stepping back and non-involvement. We can then meet the results of kamma and realize liberation.