This teaching is from the section The Matrix of the Teaching from "Noble Truths, Noble Path" by Bhikkhu Bodhi.

Just as a stick thrown into the air sometimes lands on its base and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

"Just as, bhikkhus, if a stick is thrown into the air, sometimes it lands on its base, and sometimes it lands on its tip; in the same way, bhikkhus, beings obstructed by ignorance [1], and fettered by craving (bound by desire [taṇhāsaṃyojana]), continue to run and wander in this cycle of existence. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. And what is the reason for this? It is because, bhikkhus, they have not seen the Four Noble Truths.

And what are these four? The Noble Truth of suffering, the Noble Truth of the arising of suffering, the Noble Truth of the ending of suffering, the Noble Truth of the way of practice leading to the ending of suffering.

Therefore, bhikkhus, effort should be made to fully understand: 'This is suffering';

effort should be made to fully understand: 'This is the arising of suffering';

effort should be made to fully understand: 'This is the ending of suffering';

effort should be made to fully understand: 'This is the way of practice leading to the ending of suffering.'"

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[1] ignorance is not knowing of the actuality of how things are. Ignorance also cannot be separated from one's felt experience. It is entwined (closely associated) with one's felt experience - i.e. as wisdom gradually arises, one's felt experience of what is perceived as pleasant, painful, unpleasant, or neither pleasant-nor-unpleasant shifts. Wisdom should be developed, consciousness should be fully understood (From MN 43).

One notable aspect of the Buddha's teachings, particularly the gradual training guidelines (MN 107), is how they progressively guide one to experience more of the raw, felt sensations of the unpleasant and the neither-pleasant-nor-unpleasant kinds. For instance:

• As one gradually practices ethical conduct and lets go of pleasant sensations derived from gossiping, idle chatter, taking what is not given, false speech, slander, and consuming intoxicants, one begins to experience the raw sensations of being in harmonious interactions. These sensations might be perceived as boring, melancholic, dull, unsatisfactory, or discontentment at first when the mind is being trained in a previously uncultivated area. However, it is by being with these sensations and noticing the causes for their arising that one can gradually arise the wisdom of the noble truths of suffering and the arising of suffering.

• Furthermore, as one gradually practices sense restraint and moderation in eating—not eating for fun or delight—the mind is similarly being trained to experience, familiarize itself with, and patiently endure the unpleasant and neither-pleasant-nor-unpleasant sensations that were previously masked by the pleasant sensations of indulging the senses or eating tasty, delicious foods.

You may observe whether this holds true for the training guideline you are currently practicing. By the time one attains the fourth jhāna, one will have cultivated complete discernment of worldly sensations as well as spiritual sensations—pleasant, painful, unpleasant, and neither-pleasant-nor-unpleasant—as well as their arising and passing away. At this stage, one abides with purified mindfulness and equanimity, experiencing the ending of suffering.

Each time you encounter an unfamiliar sensation or notice aversion arising toward a particular experience, you can gently remind yourself to allow it to be present. Embracing these sensations with awareness is an essential part of the path to awakening.

The Cave of Ignorance (Snp 4.2) - Vivid verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of 'mine'.