I believe it is almost universally true that anyone who is drawn to meditation and who makes the effort to meditate is seeking some form of peace of mind. One can say that the very effort to meditate betrays or reveals disturbance. Although this may seem like an obvious truth, I think many people overlook this simple fact, to their detriment. An unspoken, unconscious longing for peace only adds fuel to inner dis-ease. The way things are in the moment then become perpetually inadequate, unsatisfactory, and adversarial. Then, instead of calmly accepting and observing the disturbances in the mind, the person invests tremendous importance in some future, as yet unattained, tranquillity or bliss. The person may force his or her attention to rest with some present object, like the breathing, but there will always be a powerful expectation to gain some future reward for one’s labours.
One of the most useful teachings by the Buddha in this context is that of the Five Hindrances (nīvaraṇa). We can assume that we would know fully and directly if our minds were truly in a state of peace. In each moment, whether we are engaged in formal meditation or not, we can honestly ask ourselves whether the mind is peaceful or not. If it is not, then it is fair to assert that one or several of the hindrances are presently active in the mind. Just as most of us would prefer to wake up, pull back the curtains, and look upon a clear blue sunny day, there are many days (depending of course on where you live) when we witness other weather systems: rain, fog, sleet, lightning, fierce winds, smog, etc. Unlike the weather, which isn’t subject to whining or supplication, the mind’s atmosphere is affected by the way we live and by the things we choose.
A very useful exercise when meditating (or simply in quiet moments during the day) is to take a weather report: first, to ask oneself, ‘Is the mind peaceful?’ And if it is not then to examine which of the hindrances is predominant. Get to know the hindrances intimately. Each one has a very distinct flavour or energetic expression. How does anger move through the body and mind as distinguished say from lust? Be interested. Act like a scientist who is investigating vital phenomena, whose investigations may lead to fantastic discoveries.
Suppose there is a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, when one dwells with a mind obsessed by sensual lust.
Suppose there is a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, when one dwells with a mind obsessed by ill-will.
Suppose there is a bowl of water covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, when one dwells with a mind obsessed by sloth and torpor.
Suppose there is a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, when one dwells with a mind obsessed by restlessness and worry.
Suppose there is a bowl of water that is turbid, unsettled, muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, when one dwells with a mind obsessed by doubt.
S. V. 121-4 (based on Bhikkhu Bodhi’s translation).