Categories: Teachings on Mara
May the blessings of the Triple Gem be with you all!
Welcome. In our ongoing series of teachings, we have often explored the topic of Māra, a concept central to understanding the challenges on the spiritual path. We have discussed how this force works to create destruction in the human world and how it obstructs meditation from various angles. Today, we will share some practical experiences about how Mara in Buddhism specifically hinders someone who has cultivated a degree of spiritual maturity and developed certain inner capacities.
When the ‘Third Eye’ Encounters a Dark Cloud
When you develop your concentration through practices like samatha (calmness) meditation, you may awaken a capacity known in the West as the ‘third eye’. In the Abhidhamma, the philosophical texts of Buddhism, this is called Dibba-cakkhu, or the ‘divine eye’, a form of extrasensory perception. If you have attained this ability, it is important to understand how the influence of Mara in Buddhism can manifest.
The interference of Mara is not the same for everyone. For some meditators, its influence is intense. For others, it’s moderate, and for some, it’s almost non-existent. We have always advised that no matter what obstacles arise, you should not be shaken. Do not stop your meditation. Whatever challenges you face on your spiritual journey, you must continue with perseverance.
So, what happens when you have this spiritual ability and Mara creates an obstacle? Let’s focus specifically on how this interference affects the Dibba-cakkhu. Some of you reading this may have already had this experience, while others may not have. This particular phenomenon is only visible to someone whose third eye is awakened. However, the influence of Mara is not limited to those with an awakened third eye; it can affect anyone from the very first day they begin to meditate. It varies from person to person.
A Practical Example: The Obscured Vision
Imagine you are sitting in meditation, your eyes closed, having established a state of deep concentration (samādhi). You decide to direct your inner vision, your psychic capacity, towards a specific object. For example, let’s say you focus your mind on the sacred Ruwanwelisaya, a place of immense universal energy. At first, the image appears with great clarity. You can see it perfectly and understand what you are observing. The vision is stable and clear.
But after a short while, something changes. You find you can no longer see it. A darkness begins to descend, like a thick, dark cloud. Sometimes, this cloud can completely obscure your inner vision, and you see nothing at all. The vibrant colors you saw before are gone, replaced by a dull, dark hue. You can no longer see the Ruwanwelisaya or anything else.
Now, consider the state of this meditator. Let’s say you are a person of pure virtue, someone who observes the five, eight, or even ten precepts, what we call Sīla. You are not entangled in sensual pleasures (kāma) and have distanced yourself from lust and other defilements (kilesas). Your meditation practice is strong and improving daily. You are diligent and your mind is pliant. Yet, this darkness appears. Even if you try to use your subtle body, what some call the ‘astral body’ or manō-kāya, to travel to the heart of the stupa, you cannot. The darkness remains. This is a key sign that you may be experiencing one of the spiritual obstacles from Mara in Buddhism.
Is It Mara, or Is It Me? Discerning the Source
When this dark cloud appears, it’s natural to question its source. It could be due to a restless mind, but if you re-establish your focus and the darkness remains, it is not simply distraction. If it were a weakness in your virtue (Sīla), renewing your vows with determination should make it disappear, but it doesn’t. If it were caused by attachment to sensual pleasures, a firm resolve to let go should clear the vision, but again, it does not.
When the darkness persists despite your purity of conduct and stability of mind, you can begin to understand its true nature. Sometimes, out of this very darkness, a figure may appear. This could be Vasavatti Mara himself, the celestial being who holds the position of Mara in the Paranimmita Vasavatti realm, or one of his retinue: a general, a minister, a son, or a daughter from his army. They can appear in frightening forms or in ordinary guises, sometimes alone and sometimes in groups.
They often manifest as this dark cloud. When this happens, you have the ability to ask directly, without hesitation and with clear judgment: “Are you Mara? Are you from Mara’s assembly?” If your perception is accurate, they will often answer ‘Yes’ directly. At that moment, they vanish, the dark cloud dissolves, and the clear vision of the sacred place, like the Ruwanwelisaya, returns. Your ability to navigate with your subtle body is restored.
The Universal Obstruction and Our Tools for Freedom
Sometimes, no figure appears; the dark cloud is the only manifestation of the obstruction. This is a collective effort by Mara or his followers to hinder your meditation. What I have described is just one way they interfere with a single spiritual ability. But know this: whether you see them or not, they work in countless ways to obstruct all aspects of our practice, our deep states of absorption (jhāna), our insight practice (Vipassanā), and our cultivation of mindfulness through the Four Foundations of Mindfulness (Satipaṭṭhāna).
However, I must repeat: this does not happen to everyone. Many people have a tendency to blame their own karmic obstacles or even their lack of effort and laziness on Mara. There is no need for this. Blaming everything on Mara in Buddhism is a weakness. We must understand that whether an obstacle comes from Mara or not, our duty is to continue our practice diligently and without interruption.
What should you do in such a moment? The primary tools are Mettā (loving-kindness) and Sati (mindfulness). We have discussed this in other teachings, but briefly: when the dark cloud appears, direct your loving-kindness towards it. Focus your mind and radiate thoughts like, “May you be well and happy.” You don’t need to radiate it in all ten directions; focus it solely on the cloud. If the cloud surrounds you, then radiate it in all directions. Practice this for twenty minutes, half an hour, or even an hour. As you do, you will find the cloud recedes, and your path becomes clear again.
Other Causes for a ‘Clouded’ Mind
It is crucial to remember that this darkness is not always caused by Mara in Buddhism. It can also arise from:
- Flaws in Your Virtue (Sīla): If you have broken your precepts (the five, eight, or ten precepts), a similar darkness can appear. The solution is to reaffirm your vows. Go before your Buddha shrine, take the precepts again, and chant protective verses (paritta) to re-establish your purity.
- Excessive Sensual Desire: If you are overly attached to sensual pleasures and worldly passions, this can also cloud your inner vision. You must make a strong determination to reduce these attachments.
- Offenses Against the Triple Gem: If you have committed any wrongdoing through thought, word, or deed towards the Buddha, Dhamma, or Sangha, you must ask for forgiveness. We have a dedicated teaching on how to properly ask for forgiveness to clear the path if your mind is not progressing in meditation.
You can test the cause. If you suspect Mara and practice loving-kindness, the cloud should disappear. If it doesn’t, you must consider that the cause lies within your own virtue or mind-state.
An Invitation for the Spiritually Advanced: Observing Mara’s Realm
For those of you with an awakened third eye who are curious, it is possible to experience this directly. You can make a firm intention (adhiṭṭhāna) to see: “Who is Mara? What does Vasavatti Mara look like?” You can then direct your mind-made body, your astral body, to the Paranimmita Vasavatti realm to investigate.
Be warned: when you do this, they usually detect you. They sense that you are observing them, and from that point on, they may begin to follow and harass you. If you have been unnoticed until now, this action might draw their attention.
However, if you still wish to have this experience, there is a way. As you investigate, repeatedly make a strong determination: “May Mara and his entire assembly be completely unaware that I am observing them with my third eye.” By constantly renewing this intention while you look, it is possible to observe them without being detected.
You can then investigate: How does Vasavatti Mara exist in his realm? What is his army like? How do they obstruct humans and meditators? You can explore these things one by one. But remember, you are still a person who is working to overcome your own defilements. Do not jump to conclusions. Investigate the matter several times before forming a judgment to ensure you receive accurate information.
Understanding the Origins and Destiny of Mara
Some advanced practitioners can even see the past lives of these beings. You might wonder, how can a being who obstructs good be born in a celestial realm, a place attained through merit? It is because they have performed meritorious deeds, but with wrong view (micchā-diṭṭhi).
There are those who perform wholesome acts with right view, believing in the Buddha, in kamma, and in the goal of Nibbāna. They are reborn as deities with right view. Then there are others, like some wealthy people in the world today, who perform great acts of charity, helping orphanages and so on, but without any belief in kamma or its results. According to the Abhidhamma, wholesome acts done with right understanding yield a greater result.
Those who do good deeds without this understanding, perhaps just for social reasons or because they have more than they need, receive a lesser benefit. They are reborn in celestial realms due to their generosity but may hold the position of Mara in Buddhism because their view is not aligned with the Dhamma. The ancient text ‘Milinda Pañhā’ confirms this: the being holding the title of Mara was a meritorious person but lacked right understanding.
‘Mara’ is a position, not a personal name. When the being holding that title passes away, where is he reborn? Inevitably, in one of the four lower realms, specifically in a hell realm (niraya). This destiny is certain because of the immense negative kamma they accumulate by obstructing countless beings on the path to liberation. Not even a Buddha can prevent this. You, too, can see this future destiny with the divine eye, as well as see what kind of beings are destined to take that position next.
A Final Warning: Do Not Offer Merits to Mara
Many people attempt to offer or share merits with Mara. I have said this very clearly before: do not do this. It is utterly fruitless. No matter how much merit you give Mara, he will take it and, to put it in simple terms, use it to harm you. His fate is sealed by his actions. He will be reborn in a state of suffering after his time as Mara is over. Nothing you do can change that, as the Buddha himself has taught.
This article was intended to clarify how Mara in Buddhism can obscure the third eye and to provide you with a deeper understanding of these spiritual obstacles. In a future teaching, we will address other questions, such as whether spiritually advanced humans can obstruct one another and how to prevent such things. For now, hold this understanding of Mara and his methods.
Continue to study this phenomenon. Do other obstacles arise beyond this dark cloud? Do they come in different forms? Use your sharp mindfulness and wisdom(sati-sampajañña) to investigate. If you have mindfulness, wisdom, and loving-kindness, you have nothing to fear. You can skillfully navigate these challenges. After a time of dealing with you in this way, Mara will see that you are getting results and will no longer come to obstruct you. He may visit from time to time, but he will not interfere.
Understanding these points, let us conclude this teaching. May the power of the Triple Gem, the Buddha, the Dhamma, and the Sangha, bless you with the ability to grasp these matters clearly and act accordingly.
We invite you to walk this path with us. Read our teachings, and most importantly, apply them practically in your own life. as you practice, questions will naturally arise. Please feel free to share your experiences and questions in the comments below, via email or contact form. I will do my best to offer guidance in future talks based on your progress. For now, begin this practice with an open heart and a mind free from expectation. Cultivate it correctly, and may you find the clarity and peace you seek.
Thank you for joining us. We hope this blog will be of great benefit to your spiritual journey.
May you all be well and happy.
May the blessings of the Triple Gem be with you all!.
