Rewrite this so that a secular lay person who is already skeptical about Buddhism could understand what is being said without them knowing this comes from a dharma teacher.

    Obstacles in meditation are not a problem, they are the path to finding freedom amidst it all. – Jack Kornfield

No matter what form of meditation we practice, sooner or later inner obstacles will arise. They arise naturally when we stop our busy lives and bring attention to our inner experience. On first becoming quiet we will can encounter the unfinished business we carry. There may be untended longings, unacknowledged grief, unrequited hopes, unexpressed love or our underlying fears and hurts. And as we get quieter still we can find ourselves facing the mystery of our own mortality, of death. In all spiritual traditions as attention is given to these problems, our understanding and compassion deepens, for it is through these that the path often unfolds. As my teacher Ajahn Chah used to say, “Where do you learn the most, when times are easy or when times are hard?”

In the Christian mystical tradition, The Dark Night of the Soul by St. John of the Cross talks about the periods of loneliness, fear, and doubt that one goes through after the initial awakenings into the light. Evagrius, a fourth-century Christian monk who lived in the Egyptian desert with the Christian Desert Fathers wrote a text describing the demons that come to people who go into the desert to undertake a meditation practice. These include the demons of pride, the demons of fear, the demons of lust, the noonday demon of laziness and so forth. In Zen, there are descriptions of further kinds of obstacles that arise in intense meditation. Practitioners might experience makyo. These are hallucinations involving vision, hearing, smell, or other senses.

How does one understand and work with these difficulties? Buddhist teachings say begin right where you are, with the most common hindrances such as physical pain and restlessness, anger, doubt and fear. Instead of resisting or trying to get rid of them, which usually keeps them stuck, you can name and acknowledge them kindly and surround them with mindfulness and compassion. Make space for them and soften around them. Breathe and become a loving witness. Invite them to open and show you their dance. As you let them open without resistance, they soften or disperse or transform into other energies. But not always. Sometimes they become quite intense for a time, but without resistance and a patient curiosity they will eventually change. They always do. And with this practice you learn a deep trust. You find that awareness can hold it all. You become the spacious awareness itself. Then as meditation deepens beyond the everyday level, even the more extreme, delightful or terrifying energies, visions, mental states, and difficulties become workable.

To find freedom requires a steadying of the heart, a trust in attention, a willingness to be present for it all. Like the sign in a Las Vegas casino that says, “You must be present to win”, the very obstacles that arise become your place to awaken.

system
ise phir se likhen taaki ek dharmanirpeksh vyakti jo pehle se hi buddha dharm ke bare main andeh kar rahaa he, use samaj saktaa he ki unke bina yah jaanane ke liye kya kaha ja rahaa he.

    dhyaan main baadhaaen koi samasya nahin hai, ve yah sab karne ke liye swatantraaa khojane kaa rasta hai.- jaik cornfield

koi fark nahin padataa ki ham kis rup main dhyaan kaa abhyaas karte hai, jald yaa baad main aantarik baadhaaen utpann hongi.ve swaabhaavik rup se uthte hai jab ham apane vyast jivan ko rokte hai or apane aantarik anubhav par dhyaan dete hai.pehle shant hone par ham hamaare dwaara kiye gaye adhure vyavsaay kaa saamana kar sakate hai.vahaan kii laalasaaen, anjaane main dukh, bina kisi ummiden, anpekshit pyaar yaa hamaare antarnihit bhay or dard ho sakate hai.or jaisaa ki ham shant ho jate hai, ham khud ko apni mrityu ke rahasy kaa saamana kar sakate hai, mrityu ke.sabhi aadhyatmik paramparaon main in samasyaon par dhyaan diya jaataa he, hamaari samaj or karunaa gahari hoti he, kyonki yah in ke madhyam se hota he ki path aksar saamne aata he.jaisaa ki mere shikshak ajahan chaah kehete the, "aap sabase adhik sikhte hai, jab samay aasaan hota he yaa jab samay kathin hota he?"

chrishchiyan mistical tradishan main, saint jon of da cross dwaara da dark nite of da sol of da cross dwaara akelepan, bhay or andeh kii avadhi ke bare main baat kii he ki prakaash main praarambhik jagriti ke baad ek se gujarata he.ek chauthi shatabdi ke isai bhikshu, jo isai registani pita ke saath misr ke registan main rahete the, ek chauthi shatabdi ke isai bhikshu ne ek paath likhaa jisamen rakshason kaa varnan kiya gaya tha jo ek dhyaan abhyaas karne ke liye registan main jane vaale logon ke paas aate hai.inamen garv ke rakshas, dar ke rakshas, vaasana ke rakshas, aalasy ke dopaher ke daanav or aage.zen main, aage ke prakaar kii baadhaon kaa varnan he jo teevr dhyaan main utpann hote hai.chikitsakon ko Makyo kaa anubhav ho saktaa he.ye drushti, shravan, gandh, yaa anya indriyon se jude matibhram hai.

in kathinaaiyon ke saath koi kaise samajhataa he or kaise kaam karata he?buddha upadeshon kaa kahana he ki aap jahaan hai, vahiin sabase aam baadhaon jaise ki shaareerik dard or bechaini, krodh, andeh or bhay ke saath.virodh karne yaa unase chhutkaaraa paane kii koshish karne ke bajaay, jo aamtaur par unhen atka rahata he, aap naam de sakate hai or unhen kripaya sweekaar kar sakate hai or unhen mindphulanes or karunaa ke saath gher sakate hai.unke liye jagah banaaen or unke chaaron ore naram karen.saans len or ek pyaar karne vaala gavaah bane.unhen kholane ke liye aamantrit karen or aapako unka nrity dikhaate hai.jaisaa ki aap unhen pratirodh ke bina kholane dete hai, ve naram yaa failaane yaa anya urjaaon main badal jate hai.lekin hameshaa nahin.kabhi -kabhi ve ek samay ke liye kaaphi teevr ho jate hai, lekin pratirodh or ek rogi jigyaasa ke bina ve antat badal jaaenge.ve hameshaa karte hai.or is abhyaas ke saath aap ek gaharaa vishwaas sikhte hai.aap pate hai ki jaagrukta yah sab pakad sakati he.aap swayan vishaal jaagrukta ban jate hai.phir jaisaa ki dhyaan rosemara ke str se pare gaharaa hota he, yahaan tak ki adhik charam, romantic yaa bhayanak urja, darshan, maansik avasthaaen or kathinaaiyaan vyaavhaarik ho jaati hai.

swatantraaa ko khojane ke liye dil kii ek sthirataa kii aavashyaktaa hoti he, dhyaan main ek vishwaas, iske liye maujuud rahane kii ichha.ek las vegas kisino main sin kii tarah, jo kahata he, "aapako jeetne ke liye upasthit hona chahie", bahut baadhaaen jo utpann hoti hai, ve aapke jaagane ke liye jagah ban jaati hai.
user
jab ham khud ko or hamaari maansikta ko behatar banane kii koshish karte hai, to ham baadhaon kaa saamana karte hai;ve swatantraaa khojane kaa rasta hai.

jaldi yaa baad main, ham chikitsa, aatm-pratibimb main, yaa apane jivan ke vartmaan kshan main rahane kii koshish karte hue baadhaon kaa saamana karenge.jab ham apane vyast jivan ko dhimaa karne kii koshish karte hai or apane or apane aantarik anubhav ke bare main adhik gambhir rup se sochane kii koshish karte hai to baadhaaen utpann hoti hai.ham kuch adhure vyavsaay kii khoj kar sakate hai jo hamaare vichaar bhatakate hai.ham laalasaa, dukh, aparichit prem, antarnihit bhay or chot, yaa aprapya aashaaon ko mahasoos kar sakate hai.or jab ham vastav main yah vishleshan karnaa band kar dete hai ki hamaare vichaaron main kya chal rahaa he, to ham apni mrityu dar ke rahasy kaa bhi saamana kar sakate hai.mrityu ke bare main chintajanak vichaar vahaan dafan ho sakate hai.lekin jaisaa ki ham apane vichaaron ke in pahaluon par dhyaan dete hai, apni samaj or khud ke liye karunaa or dusron ko bhi gaharaa kar sakate hai.ham bhul jate hai ki ham kisi aisi cheez se sabase adhik sikh sakate hai jo kathin thi, bajaay iske ki vah aasaan thi.

jab ham apane dimag main ghaavon ko thik karne ke liye chikitsa yaa gahare aatm-pratibimb kii yatra shuru karte hai, to yah akelepan, bhay or andeh ke liye asaamaanya nahin he.ham apane gaurav, vaasana, aalasy, or isi tarah kaa saamana karne ke liye bhi majaboor ho sakate hai.un bhaawanaaon or manodashaon kaa virodh karne yaa jab ve hote hai, to aashcharyachakit hone ke bajaay, ham naam de sakate hai or sweekaar kar sakate hai ki ve ek tarah se kya hai or un donon ko nishpaksh rup se dekhen ki ve kya hai or karunaa ke saath bhi.unhen sakshi, yah mahasoos karne ke bajaay ki aapako unki ichha ke adheen hona chahie.yadi aap unhen pratirodh ke saath saamana nahin karte hai, to aapkaa man or sharir aaraam kar sakate hai or vichaar or bhavanaaen teetar -bitar ho sakati hai.is prakriya main, aap apni maansikta ko ek se sthanantarit kar rahe hai jo in vichaaron or bhaawanaaon se peedit mahasoos karata he jo unhen adhik nishpaksh rup se dekhtaa he, jaise badalon kaa adhyayan karnaa or unhen paas se dekhnaa.kabhi -kabhi, bhavanaaen bahut teevr hoti hai, or ham raat main pragati nahin karenge.lekin mehnatee dhairya or jigyaasa ke saath, parivartan antat hoga.is prakriya main aap vastav main kya kar rahe hai, yah vishwaas sikh rahaa he.aap bharosa kar rahe hai ki ye bhavanaayen utpann ho sakati hai or yah thik hone ja rahi he.aap is bare main adhik kushal ho rahe hai ki kya vichaar or bhavanaaen aapke kaaryon or manodasha ko chalaati hai, or jin logon ko sabase charam, romantic or bhayanak vichaaron ko shaamil karne kii aavashyaktaa nahin he.

hamaare man or jivan ke ghaavon kaa saamana karne main, ham swatantraaa kii bhi khoj karte hai.lekin aisa karne ke liye, hamen is prakriya par bharosa karnaa chahie, dhairya rakhana chahie, or hamaare dimag ke sabase gahare sabase gahare hisson kii jaanch karne ke liye taiyaar rahanaa chahie.ve keval tabhi changa ho sakate hai jab ham unke saath dekhnaa or kaam karnaa sikhte hai.
assistant
<|system|>
</s>
<|user|>
ise phir se likhen taaki ek dharmanirpeksh vyakti jo pehle se hi buddha dharm ke bare main andeh kar rahaa he, use samaj saktaa he ki unke bina yah jaanane ke liye kya kaha ja rahaa he.

    dhyaan main baadhaaen koi samasya nahin hai, ve yah sab karne ke liye swatantraaa khojane kaa rasta hai.- jaik cornfield

koi fark nahin padataa ki ham kis rup main dhyaan kaa abhyaas karte hai, jald yaa baad main aantarik baadhaaen utpann hongi.ve swaabhaavik rup se uthte hai jab ham apane vyast jivan ko rokte hai or apane aantarik anubhav par dhyaan dete hai.pehle shant hone par ham hamaare dwaara kiye gaye adhure vyavsaay kaa saamana kar sakate hai.vahaan kii laalasaaen, anjaane main dukh, bina kisi ummiden, anpekshit pyaar yaa hamaare antarnihit bhay or dard ho sakate hai.or jaisaa ki ham shant ho jate hai, ham khud ko apni mrityu ke rahasy kaa saamana kar sakate hai, mrityu ke.sabhi aadhyatmik paramparaon main in samasyaon par dhyaan diya jaataa he, hamaari samaj or karunaa gahari hoti he, kyonki yah in ke madhyam se hota he ki path aksar saamne aata he.jaisaa ki mere shikshak ajahan chaah kehete the, "aap sabase adhik sikhte hai, jab samay aasaan hota he yaa jab samay kathin hota he?"

chrishchiyan mistical tradishan main, saint jon of da cross dwaara da dark nite of da sol of da cross dwaara akelepan, bhay or andeh kii avadhi ke bare main baat kii he ki prakaash main praarambhik jagriti ke baad ek se gujarata he.ek chauthi shatabdi ke isai bhikshu, jo isai registani pita ke saath misr ke registan main rahete the, ek chauthi shatabdi ke isai bhikshu ne ek paath likhaa jisamen rakshason kaa varnan kiya gaya tha jo ek dhyaan abhyaas karne ke liye registan main jane vaale logon ke paas aate hai.inamen garv ke rakshas, dar ke rakshas, vaasana ke rakshas, aalasy ke dopaher ke daanav or aage.zen main, aage ke prakaar kii baadhaon kaa varnan he jo teevr dhyaan main utpann hote hai.chikitsakon ko Makyo kaa anubhav ho saktaa he.ye drushti, shravan, gandh, yaa anya indriyon se jude matibhram hai.

in kathinaaiyon ke saath koi kaise samajhataa he or kaise kaam karata he?buddha upadeshon kaa kahana he ki aap jahaan hai, vahiin sabase aam baadhaon jaise ki shaareerik dard or bechaini, krodh, andeh or bhay ke saath.virodh karne yaa unase chhutkaaraa paane kii koshish karne ke bajaay, jo aamtaur par unhen atka rahata he, aap naam de sakate hai or unhen kripaya sweekaar kar sakate hai or unhen mindphulanes or karunaa ke saath gher sakate hai.unke liye jagah banaaen or unke chaaron ore naram karen.saans len or ek pyaar karne vaala gavaah bane.unhen kholane ke liye aamantrit karen or aapako unka nrity dikhaate hai.jaisaa ki aap unhen pratirodh ke bina kholane dete hai, ve naram yaa failaane yaa anya urjaaon main badal jate hai.lekin hameshaa nahin.kabhi -kabhi ve ek samay ke liye kaaphi teevr ho jate hai, lekin pratirodh or ek rogi jigyaasa ke bina ve antat badal jaaenge.ve hameshaa karte hai.or is abhyaas ke saath aap ek gaharaa vishwaas sikhte hai.aap pate hai ki jaagrukta yah sab pakad sakati he.aap swayan vishaal jaagrukta ban jate hai.phir jaisaa ki dhyaan rosemara ke str se pare gaharaa hota he, yahaan tak ki adhik charam, romantic yaa bhayanak urja, darshan, maansik avasthaaen or kathinaaiyaan vyaavhaarik ho jaati hai.

swatantraaa ko khojane ke liye dil kii ek sthirataa kii aavashyaktaa hoti he, dhyaan main ek vishwaas, iske liye maujuud rahane kii ichha.ek las vegas kisino main sin kii tarah, jo kahata he, "aapako jeetne ke liye upasthit hona chahie", bahut baadhaaen jo utpann hoti hai, ve aapke jaagane ke liye jagah ban jaati hai.</s>
<|assistant|>
jab ham khud ko or hamaari maansikta ko behatar banane kii koshish karte hai, to ham baadhaon kaa saamana karte hai;ve swatantraaa khojane kaa rasta hai.

jaldi yaa baad main, ham chikitsa, aatm-pratibimb main, yaa apane jivan ke vartmaan kshan main rahane kii koshish karte hue baadhaon kaa saamana karenge.jab ham apane vyast jivan ko dhimaa karne kii koshish karte hai or apane or apane aantarik anubhav ke bare main adhik gambhir rup se sochane kii koshish karte hai to baadhaaen utpann hoti hai.ham kuch adhure vyavsaay kii khoj kar sakate hai jo hamaare vichaar bhatakate hai.ham laalasaa, dukh, aparichit prem, antarnihit bhay or chot, yaa aprapya aashaaon ko mahasoos kar sakate hai.or jab ham vastav main yah vishleshan karnaa band kar dete hai ki hamaare vichaaron main kya chal rahaa he, to ham apni mrityu dar ke rahasy kaa bhi saamana kar sakate hai.mrityu ke bare main chintajanak vichaar vahaan dafan ho sakate hai.lekin jaisaa ki ham apane vichaaron ke in pahaluon par dhyaan dete hai, apni samaj or khud ke liye karunaa or dusron ko bhi gaharaa kar sakate hai.ham bhul jate hai ki ham kisi aisi cheez se sabase adhik sikh sakate hai jo kathin thi, bajaay iske ki vah aasaan thi.

jab ham apane dimag main ghaavon ko thik karne ke liye chikitsa yaa gahare aatm-pratibimb kii yatra shuru karte hai, to yah akelepan, bhay or andeh ke liye asaamaanya nahin he.ham apane gaurav, vaasana, aalasy, or isi tarah kaa saamana karne ke liye bhi majaboor ho sakate hai.un bhaawanaaon or manodashaon kaa virodh karne yaa jab ve hote hai, to aashcharyachakit hone ke bajaay, ham naam de sakate hai or sweekaar kar sakate hai ki ve ek tarah se kya hai or un donon ko nishpaksh rup se dekhen ki ve kya hai or karunaa ke saath bhi.unhen sakshi, yah mahasoos karne ke bajaay ki aapako unki ichha ke adheen hona chahie.yadi aap unhen pratirodh ke saath saamana nahin karte hai, to aapkaa man or sharir aaraam kar sakate hai or vichaar or bhavanaaen teetar -bitar ho sakati hai.is prakriya main, aap apni maansikta ko ek se sthanantarit kar rahe hai jo in vichaaron or bhaawanaaon se peedit mahasoos karata he jo unhen adhik nishpaksh rup se dekhtaa he, jaise badalon kaa adhyayan karnaa or unhen paas se dekhnaa.kabhi -kabhi, bhavanaaen bahut teevr hoti hai, or ham raat main pragati nahin karenge.lekin mehnatee dhairya or jigyaasa ke saath, parivartan antat hoga.is prakriya main aap vastav main kya kar rahe hai, yah vishwaas sikh rahaa he.aap bharosa kar rahe hai ki ye bhavanaayen utpann ho sakati hai or yah thik hone ja rahi he.aap is bare main adhik kushal ho rahe hai ki kya vichaar or bhavanaaen aapke kaaryon or manodasha ko chalaati hai, or jin logon ko sabase charam, romantic or bhayanak vichaaron ko shaamil karne kii aavashyaktaa nahin he.

hamaare man or jivan ke ghaavon kaa saamana karne main, ham swatantraaa kii bhi khoj karte hai.lekin aisa karne ke liye, hamen is prakriya par bharosa karnaa chahie, dhairya rakhana chahie, or hamaare dimag ke sabase gahare sabase gahare hisson kii jaanch karne ke liye taiyaar rahanaa chahie.ve keval tabhi changa ho sakate hai jab ham unke saath dekhnaa or kaam karnaa sikhte hai.</s>
