Our five senses and our power of judgment are more or less controlled by our imagination (manas) which happens to be the sixth sense in Buddhism. The imagination sort of fills in the gaps where there is no reliable sensory data. An example of this is when imagination is tied to architecture. Mankind can build great cities and create a virtual but, nevertheless, practical world where humans can live and feel safe.
To be sure, we can erect fictional worlds for the sake of survival when it is necessary to do so. In other words, for practical purposes we have to accept certain kinds of fictions as if they are non-fictional reality. But overtime the difference between fiction and reality loses its distinction. We can no longer tell fiction from fact. The full impact of our imagination now engulfs and controls us.
Imagination’s various trends and fashions, including popular thought, or popular ideology, are not the exceptions but the rule. The imagination is in control and wants to stay in power even if it means it will lead to chaos and the downfall of all. To break the control of the imagination takes great skill. It is not easy to do. Guarding the imagination are the emotions which are fierce and bewitching.
Mind as spirit (citta) is certainly hidden and entangled with the imagination. It is like a prisoner trying to escape. Surprisingly, with the death of this illusory body and spirit’s rebirth (paṭisandhi-citta), also known as gandharva (P., gandhabba), it has no choice, or so it seems, but to follow the course of its downward fate.
As we can see the purification of citta or spirit is essential since it is defiled having been mixed up with the imagination. The minimum defilement of spirit is a thought. Here we come to Zen's no-thought in Zen. This is when the adept experiences freedom from the imagination and all that comes with it.
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