36e | CR Book XI, Chapter 4

vital changes in us, that we pay little, or no, attenti-
on to the inner, subjective, conditions of the experi-
ence. We are too absorbed in doing something about
this object to lay stress on its general conditions.
We are too lost to the things of the world to care
much about their distance from Reality (which is mea-
sured by the nidanas). In meditation, conversely, the
emphasis is placed more on the subjective, inward, perso-
nal than on the outwardly objective conditions, and li-
kewise more on the common than on the specific or
distinctive conditions. Of the conditions of the
Patthana, 5 envisage the relation of the mental pro-
cess to the object (in quite a general way) (2, 3b, 9a,
11, 19), 5 total physical organs (8VI, 10, 16a, 19, 20c), 9
refer to volitional connections (1, 3a, 9c,13, 14, 15b-d,
16c, 17p), 11 to simutaneously present physical con-
comitants (6II, 7II, 8II, 6IV, 8IV; 6V, 8V, 9c", 11?, 15a, 16),
8 to simultaneously present mental concomitants (6I,
7I, 8I, 16cp, 17p, 19, 21, 24), and 6 to what precedes im-
mediately (4, 5, 9b, 12, 22, 23).

Meditation never loses sight of the status of ob-
jects as appearances which mislead if their concrete
subjective counterpart is ignored. If we proceed
long enough in its deliberate introversion, the objective
side of the appearance, formerly all-powerful
becomes a minor incident at its outer fringe.

If the attitude to objects is more important than
what happens in the objects themselves, if it is wiser
to control the mental reaction to stimuli than the
stimuli themselves, each new experience is an instance
of always the same kind of problem, i.e. the false at-
titude of a false person. The differences between two
objects A and B weigh less than the common fact that
they are both given to a person who finds himself in
the samsaric world at all. It is less interesting to
know that it is conditioned at all. In what ways so-
ever this event may influence your life, they are all
overshadowed by the tremendous fact that you are at
all in a samsaric world, - in a fallen state -, in which
such things are wont to happen.

We seek for causes to remove a wrong. Ordinary pra-
ctice concentrates on specific causes, - causes of this
as different from that, - and neglects the general and
usual ones, taking them for granted and understood. In