Mature Insight Knowledge

When the meditator continues to apply mindfulness to body-and -mind, his insight will grow in clarity. He will come to perceive more distinctly the arising and disappearing of the bodily and
mental process. He will come to know that each object arises at one place and in that very place it disappears. He will know that previous occurrence is one thing and the succeeding occurrence
is another. So at every act of noticing, he comprehends the characteristics of impermanence, painfulness, and egolessness. After thus contemplating for a considerable time, he may come to
believe: "This is surely the best that can be attained. It can't be better," and he becomes so satisfied with his progress that he is likely to pause and relax. He should , however, not relax at this
stage, but go ahead with his practice of noticing the bodily and mental processes continuously for a still longer time.


With the improvement of practice and when knowledge becomes more mature, the arising of the objects is no longer apparent to the meditator. He notice only their ceasing. They pass away
swiftly. So also do the mental processes of noticing them. For instance, while noticing the rising of the abdomen, that movement vanishes in no time. And in the same manner vanishes also the
the mental of noticing that movement. Thus it will be clearly known to the meditator that both the rising and the noticing vanish immediately one after another. The same applies in the case of
the falling of the abdomen, of sitting, bending or stretching of an arm or leg, stiffness in the limbs, and so on. The noticing of an object and the knowledge of its  ceasing occur in quick
succession. Some meditators perceive distinctly three phases: noticing an object, Its ceasing, and the passing away of the consciousness that cognizes that ceasing - all in quick succession.
However, it is sufficient to know, in pairwise sequence, the dissolution of an object and the passing away of the consciousness of noticing that dissolution.

The Corruptions of Insight (Conti ..3)

While concentration is intense, not only a brilliant light but also several other extraordinary objects arise and may continue if one inclines to one or other of them. If so inclination happens to arise, the meditator must notice it quickly. In some cases, even if there is no such inclination towards any object in particular, faint objects appear one after other like a train of railway carriages. The meditator should then respond to such visual images simply by "seeing, seeing", and each object will disappear. When the meditator's insight becomes weaker, the objects may become more distinct. Then each of the must be noticed until the whole train of objects finally disappears.


One must recognize the fact that cherishing an inclination towards such phenomena, like a brilliant light, etc., and being attached to them, is a wrong attitude. The correct response that is in conformity with the path of insight is to notice these objects mindfully and with detachment until they disappear.

The Corruptions of Insight (Conti..2)

Again, as a result of insight, a brilliant light will appear to the meditator. There arise also in him rapture, causing "goose-flesh," falling of tears, tremor in the limbs. It produces in him a subtle thrill
and exhilaration. He feels as if on a swing. He even wonders whether he is just giddy. Then there arise tranquility of mind and along with it appears mental agility, etc. When sitting, lying,
walking, or standing, he feels quite at ease. Both body and mind are agile in functioning swiftly; they are pliant in being able to attend to any object desired; they are wieldy in being able to attend
to an object for any length of time desired. One is free from stiffness, heat, or pain. Insight penetrates objects with ease. Mind becomes sound and straight, and one wishes to avoid all evil.
Through form faith, mind is very bright. At times, when there is no object to be noticed, the mind remains tranquil for a long time. There arise in him thoughts like these: "Verily, the Buddha is
omniscient. Truly, the body- and -mind process is impermanent, painful, and without self." While noticing objects he comprehends lucidly the three characteristics. He wishes to advise others to
practice meditation. Free from sloth and torpor, his energy is neither lax nor tense. There also arise in him equanimity associated with insight. His happiness exceeds his former experiences. So he
wishes to communicate his feeling and experiences to others. There arise further a subtle attachment of a calm nature that enjoys the insight associated with the brilliant light, mindfulness, and
rapture.He comes to believe it to be just the bliss of meditation.


The Meditator should not reflect on these happenings. As each arises, he should notice it accordingly: "Brilliant light, faith, rapture, tranquilly, happiness, and so on". When there is brightness,
one should notice it as "bright," until it disappears. Similar acts of noticing should be made in the other cases too. When brilliant light appears, at the beginning one tends to forget noticing and
enjoys seeing the light. Even if the meditator applies mindful noticing to the light, it will be mixed with feelings of rapture and happiness, and it is likely to linger on. However, one later gets used
to such phenomena and one will continue to notice them clearly until they disappear. Sometimes the light is so brilliant that one finds it difficult to make it vanish by the mere act of noticing it
mindfully. Then one should cease to pay attention to it and turn energetically to the noticing of any object that arises in one's body. The meditator should not ponder as to whether the light is still
there. If he does so, he is likely to see it. If such a thought arises, he should disperse it by vigorously directing his attention to that very thought.  

The Corruptions of Insight

After comprehending the three characteristics, the meditator no longer reflects, but goes on with noticing those bodily and mental objects witch present themselves continuously. Then at the
moment when the five mental  faculties, namely, faith, energy, mindfulness, concentration, and wisdom, are properly balanced, the mental process of noticing accelerates as if it becomes
uplifted, and the bodily and mental processes to be noticed also arise much quicker. In a moment of in-breathing the rising of the abdomen presents itself in quick succession, and the falling also
becomes correspondingly quicker. Quick succession is also evident in the process of bending and stretching. Slight movements are felt spreading all over the body. In several cases, prickly
sensations and itching appear in quick succession momentarily. By and large, these are feelings hard to bear.


The meditator cannot possibly keep pace with that quick succession of varied experiences if he attempts to notice them by name. Noticing has here to be done in a general manner, but with
mindfulness. At this stage one need not try to notice details of the objects arising in quick succession, but one should notice them generally. If one wishes to name them, a collective designation
will be sufficient. If one attempts to follow them in a detailed manner, one will get tired soon. The important thing is to notice clearly and to comprehend what arises. At this stage, the usual
contemplation focused on a few selected objects should be set aside and mindful noticing should attend to every object that arises at the six sense doors. Only when one is not keen on this sort
of noticing should one revert to the usual contemplation. 


Bodily and mental processes are many times swifter than a wink of an eye or a flash of lightning. Yet if the meditator goes on simply noticing these processes he can fully comprehend them as
they happen. The mindfulness becomes very strong. As a result, mindfulness seems as if plunging in to any object that arises. The object too seems as if alighting on mindfulness. One
comprehends each object clearly and singly. Therefore the meditator then believes: "Bodily and mental processes are very swift indeed. They are as fast as a machine or an engine. And yet they
all can be noticed and comprehended. Perhaps there is nothing more to know. What is to be know has been known." He believes so because he know by direct experience what he has not
even dreamt of before.

Knowledge of Comprehension

At this stage, when the meditator becomes more practiced, he perceives in every act of noticing that object appears suddenly and disappears instantly. His perception is so clear that he reflects thus: "All comes to an end; all disappears. Nothing is permanents; it is truly impermanent." His reflection is quite in line with what is stated in the Commentary to the Pali text: "All is impermanent in the sense of destruction, non-existence after having been."


He reflects further : "It is through ignorance that we enjoy life. But in truth there is nothing to enjoy. There is a continuous arising and disappearance by which we are harassed over and over. This is dreadful indeed. At any moment we may die and everything is sure to come to an end. This universal impermanence is truly frightful and terrible."  His reflection agrees with the commentarial statement: "What is impermanent is painful, painful in the sense of terror; painful because of oppression by rise and fall." Again, experiencing severe pain he reflects thus: "All is pain, all is bad." This reflection agrees with what the Commentary states: "He looks on pain as a barb; as a boil as a dart."


He further reflects: "This is a mass of suffering , suffering that is unavoidable.  Arising and disappearing, it is worthless. One cannot stop its process. It is beyond one's power. It takes its natural course." This reflection is quite in agreement with the Commentary: "What is painful has no self, no self in the sense of having no core, because there is no exercising of power over it." The meditator must notice all these reflections and go on contemplation as usual.


Having thus seen the three characteristics by direct experience, the meditator, by inference from the direct experience of the objects noticed, comprehends all the objects not yet noticed as being impermanent, subject to suffering, and without a self.


In respect of objects not personally experienced, he concludes: "They too are constituted in the same way: impermanent, painful, and without a self." This is an  inference from his present direct experience. Such a comprehension is not clear enough in the case of one with less intellectual capacity or limited knowledge who pays no attention to a reflection but simply goes on noticing objects. But such a comprehension occurs often to one who yields to reflection, which in some cases may occur at every act of noticing. Such excessive reflecting, however, is an impediment to the progress of insight. Even if no such reflections occurs at this stage, comprehension will nevertheless become increasingly clear at the higher stages.


Hence, no attention should be given to reflections. While giving more attention to the bare noticing of objects, the meditator must, however, also notice these reflections if they occur, but he should not dwell on them.

Knowledge by discerning conditionality (Conti. 2..)

After having reflected that the material processes and mental process being noticed are conditioned by the previous processes of the same nature, the meditator reflects further that body and mind in the former existences were conditioned by the proceding causes, that in the following existences body and mind will result from the same causes, and apart from this dual process there is no separate "being" or "person"; there are only causes and effects taking place. Such reflections must also be noticed and then contemplation should go on as usual. Such reflection will be many in the case of persons with a strong intellectual bent, fewer in the case of those with no such bent. Be that as it may,energetic noticing must be made of all these reflections. Noticing them will result in their reduction to a minimum, allowing insight to progress unimpeded by an excess of such reflections. It should be taken for granted that a minimum of reflections will suffice here.


When concentration is practiced in an intensive manner, the meditator may experience almost unbearable sensations, such as itching, aches, heat, dullness, and stiffness. If mindful noticing is stopped, such sensations will disappear. When noticing is resumed, they will reappear. Such sensations arise in consequence of the body's natural sensitivity and are not the symptoms of a disease. If they are noticed with energetic concentration they fade away gradually.


Again, the meditator sometimes sees images of all kinds as if seeing them with his own eyes; for the Buddha comes into the scene in glorious radiance; a procession of monks in the sky, pagodas (Dagobas) and images of the Buddha; meeting with beloved ones; trees or woods, hills or mountains, gardens, buildings; finding oneself face to face with bloated dead or skeletons; the destruction of buildings and dissolution of human bodies; swelling of one's body, covered with blood, falling into pieces and reduced to a mere skeleton; seeing in one's body the entrails and vital organs even germs; seeing the denizens of the hells and heavens, etc. These are nothing but creatures of one's imagination sharpened by intense concentration. They are similar to what one comes across in dreams. They are not to be welcomed and enjoyed, nor need one be afraid of them. These objects seen in the course of contemplation are not real: They are mere images or imaginations, whereas the mind sees those objects is a reality. But purely mental processes, unconnected with fivefold sense impressions, con not easily be noticed with sufficient clarity and detail. Hence principal attention should be given to sense objects with can be noticed easily, and to those mental processes which arise in connection with sense perceptions.


So whatever object appears, the meditator should notice it, saying mentally, e.g., "seeing" until  it disappears. It will either move away, fade away, or break asunder. At the outset , this will take several noticings, say about five to ten. But when insight develops, the object will disappear after the couple of noticings. However, if the meditator wishes to enjoy the sight, or to look closely into the matter, or gets scared of it, then it is likely to linger on. If the object is one induced deliberately, then through delight it will last a long time. So care must be taken not to think of or incline towards extraneous matters while one's concentration is good. If such thoughts come in, they must be instantly noticed and dispelled. In the case of some persons, if while contemplating as usual, they experience no extraordinary objects or feelings, they become lazy. They must notice this laziness thus: "lazy, lazy"  until they overcome it.


At this stage, whether or not the meditators come across extraordinary objects or feeling, they know clearly the initial, the intermediate, and the final phases of every noticing. At the beginning of the practice, while noticing one object, they had to switch onto a different object that arose, but they did not notice clearly the disappearance of the previous object. Now, only after cognizing the disappearance of an object, do they notice the new object that arises. Thus they have a clear knowledge of the initial, the intermediate, and the final phases of the object noticed.  

Knowledge by discerning conditionality

With further progress in meditation, the conscious state of an intention is evident before a bodily movement occurs. The meditator first notice that intention. Though also at the start of his practice he does notice "intending, intending " (for instance, to bend an arm), yet he cannot notice that state of consciousness distinctly. Now, at this more advanced stage, he clearly notices the consciousness consisting of the intention to bend. So he notice first the conscious state of an intention to make a bodily movement; then he notices the particular bodily movement.


At the beginning, because of omission to notice an intention, he thinks that bodily movement is quicker than the mind knowing it. Now, at this advanced stage, mind appears to be the forerunner. The meditator readily notices the intention of bending, stretching, sitting, standing, going, and so on.  He also clearly notices the actual bending, stretching , etc.. So he realizes the fact that mind knowing a bodily process is quicker than the material process. He experiences directly that a bodily process takes place after a preceding intention. Again he knows from direct experience that the intensity of heat or cold increases while he is noticing "hot , hot" or "cold , cold".


In contemplating regular and spontaneous bodily movements such as the rising and falling of the abdomen, he notices one after another continuously. He also notices the arising in his mind of mental images such as the Buddha, an Arahantas well as any kind of sensation that arises in his body (such as itch, ache, heat), with attention directed on the particular spot where the sensation occurs. One sensation has hardly disappeared than another arise, and he notices them all accordingly. While noticing every object as it arise he is aware that a mental process of knowing depends on an object. Sometimes, the rising and falling of the abdomen is so faint that he finds nothing to notice. Then it occurs to him that there can be no knowing without an object.


When no noticing of the rising and falling is possible on should be aware of sitting and touching or lying and touching. Touching is to be noticed alternatively. For example, after noticing "sitting," notice the touch sensation at several places. Again , in noticing seeing, hearing, and so on, the meditator comes to know clearly that seeing arise from the contact of ear and sound, and so on.


Further he reflects: "Material processes of bending, stretching, and so on, follow mental processes of intending, to bend, stretch, and so forth." He goes on to reflect:" One's body becomes hot or cold because of the element of heat or cold; the body exists on food and nourishment; consciousness arises because there are oblectsto notice; seeing arises  through visual object; hearing through sound, etc., and also because there are the sense organs, eye, ear etc.,  as conditioning factors. Intention and noticing result from previous experiences; feelings (Sensations) of all kinds are the consequences of previous kamma in the sense that material processes and mental processes take place ever since birth because of previous kamma. There is nobody to create this body and mind , and all that happens has causal factors. "Such reflections come to the meditator while he is noticing and object as it arises. He does not stop doing so to take time to reflect. While noticing objects as they arise these reflections are so quick that they appear to be automatic. The meditator , then, must note," reflecting reflecting, recognizing, recognizing," and continue noticing objects as usual.

Analytical knowledge of physical body and mind

When as mentioned before, by dint of diligent practice, mindfulness and concentration have improved, the meditator (Also called as Yogavachara) will  be noticed the pairwise occurrence of
an object and the knowing of it, such as the rising and awareness of it, the falling and awareness of it, sitting and awareness of it, walking and awareness of it, bending and awareness of it, stretching and awareness of it, lifting and  awareness of it, putting down and and awareness of it. Through concentrated attention (Mindfulness) he knows how to distinguish each bodily and mental process: "The rising movement is one process; the knowing of it is another; the falling is one process; the knowing of it is another". He realizes that each act of knowing has the nature of "going towards an object". Such a realization refers to the characteristic function of the mind as inclining towards an object, or recognizing an object. One should know that the more clearly a material object is noticed, the clearer becomes the mental process of knowing it. this fact stated in the "Visuddhimagga".
For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the immaterial states that have that materiality as their object become plain of themselves too.
When the meditator comes to know the difference between a bodily process and a mental process, should he be a simple person, he would reflect from direct experience thus: " There is the
rising and knowing it; the falling and knowing it, and so on. There is nothing else besides them The words 'man' or 'woman' refer to the same process; there is no 'person' or 'soul'".
Should he be a well-informed person, he would reflect from direct knowledge of the difference between a material process as object and a mental process of knowing it, thus: "It is true that
there are only body and mind. Besides them there are no such entities as man or woman. While contemplating one notices a material process as object and a mental process of knowing it; and
it is to that pair alone that the terms of conventional usage 'being', 'person', or 'soul', 'man', or 'woman' refer. But apart from that dual process there is no separate person or being, I or another,
man or woman". When such reflections occur, the meditator must note, "reflecting, reflecting" and go on observing the rising of the abdomen, its falling etc...

Summary

It has been emphasized during this brief outline of the training that you must contemplate on each mental occurrence  good or bad, on each bodily movement large or small, on every sensation
(bodily or mental felling) pleasant or unpleasant, and so on. If during the course of training, occasions arise when there is nothing special to contemplate upon, be fully occupied with attention to
the rising and falling of the abdomen. When you have to attend to any kind of activity that necessitates walking, then, in complete awareness, each step should be briefly noted as walking,
walking or left , right. But when you are taking a walking exercise, contemplate each step in three sections up, forward, down. The student who thus dedicates himself to the training day and night will be able in not too long a time to develop concentration to the initial stage of the fourth degree of insight (Knowledge of arising and passing away) and onward to higher stages of insight meditation (Vipassana Meditation).

Basic Exercise IV

Up to this point you have dedicated quite some time to the training course. You might begin to feel lazy after deciding that you have made inadequate progress. It does not means you should
give up. Simply note the fact, lazy. Before you gain sufficient strength in attention, concentration, and insight, you may doubt the correctness of usefulness of this method of training. In such a case to contemplation of the thought, doubtful. Do you anticipate or wish for good results? If so, please make such thoughts the subject of your contemplation, anticipating or wishing. Are you attempting to recall the manner in which this training was conducted up to this point? Yes? Then take up contemplation on the recollecting. Are there occasions when you examine the object of contemplation to determine whether it is mind or matter? If so, then be aware of examining. Do you regret that there is no improvement in your contemplation? If so then attend to that feeling of regret. Conversely, are you happy that your contemplation is improving? If you are, then contemplate the feeling of being happy.


This is the way in which you make a mental note of every item of mental behavior as it occurs, and if there are no intervening thoughts or perceptions to note, you should revert to the contemplation of rising and falling of abdomen. During a strict course of meditation, the time of practice is from the first moment you wake up until you fall a sleep. To repeat, you must be constantly occupied either with the basic exercise or with mindful attention throughout the day and during those night hours when you are not sleep. There must be no relaxation. Upon reaching a certain stage of progress in contemplation you will not fell sleepy in spite of these prolonged hours of practice. On the contrary, you will be able to continue the contemplation day and night.

Advancement in Contemplation

After having practiced for a day and night you may find your contemplation considerably improved and that you are able to prolong the basic exercise of noticing the abdominal rising and falling.
At this time you can notice that there is generally a break between the movements of rising and falling. If you are in the sitting posture fill in this pause with a mental note on the act of sitting, in
this way: rising, falling, sitting. When you make a mental note of sitting, keep your mind on the erect position of the upper body. When you are lying down you should proceed with full awareness as follows: rising, falling, lying. If you find this easy, continue with noticing these three sections. If you notice that a pause occurs at the end of the rising as well as the falling movement, then continue in this manner: rising, sitting, falling, sitting. Or when lying down: rising, lying, falling, lying. Suppose you no longer find it easy to make a mental note of three or four objects in the above manner, then revert to the initial procedure of noting only the two sections, rising and falling.


While engaged in the regular practice of contemplating bodily movements you need not be concerned with objects of seeing and hearing. As long as you are able to keep your mind on the abdominal movements of rising and falling it is assumed that the purpose of noticing the acts and objects of seeing and hearing is also served. However, you may intentionally look at the object, then simultaneously make a mental note, two or three times, seeing. Thereafter return to the awareness of the abdominal movements. Suppose some person comes into your view, make a mental note of seeing, two or three times, and then resume attention to the rising and falling movements of the abdomen. Did you happen to hear the sound of  a voice? Did you listen to it? If so make the mental note of hearing, listening, and having done so, revert to rising and falling. But suppose you heard loud sounds, such as the barking of dogs, loud talking, or singing. If so, immediately make a mental note two or three times, hearing. Then return to your basic exercise of attending to rising and falling.

If you fail to note and dismiss such distinctive sights and sounds as they occur, you may inadvertently fall into reflections about them instead of proceeding with intense attention to rising and falling, which may then become less distinct and clear. It is by such weakened attention that mind-defiling passions breed and multiply. If such reflections do occur, make two or three mental notes, reflecting, and again take up the contemplation of rising and falling. If you forget to make a mental note of body, leg, or arm movements, then mentally note forgetting and resume your usual contemplation of the abdominal movements.  


You may feel at the times that breathing is slow or that the rising and falling movements of the abdomen are not clearly perceived. When this happens, and in the sitting position, simply carry on
the attention to sitting, touching; if you are lying down , lying, touching. While contemplating touching, your mind should not be kept on the same part of the body but on different parts
successively. There are several places of touch and at least six or seven should be contemplated.

Basic Exercise of Meditation - Part III (Conti. 3..)

Contemplation must start at the moment you wake up. Since you are a beginner, it may not yet be possible for you to start contemplating at the very first moment of wakefulness. But you must
start with it from the moment when you remember that you are to be contemplate. For example, if on awakening you reflect on something, you should become aware of that fact and begin your
contemplation by a mental note, reflecting. Then proceed with the contemplation of rising and falling of the abdomen. When you are getting up from the bed, mindfulness should be directed to every details of the body's activity. Each and every movement of the hands, legs, and back must be performed in complete awareness. Are you thinking of the time of the day when awakening?
If so , note thinking. Do you intend to get out of bed? If so, note intending. If you prepare to move the body in to position for rising, note preparing. As you slowly rise, rising. When you are in the sitting position, sitting. Should you remain sitting for any length of time, revert to contemplating the abdominal movements of rising and falling.    


Perform the acts of washing the face or taking a bath in due order and in complete awareness of every detailed movement; for instance, looking, seeing, stretching, holding, touching, feeling cold, rubbing. In the acts of dressing, making the bed, opening and closing doors and windows, handling objects, be occupied with every details of these actions in their order.


You must attend to the contemplation of every details in the action of eating.
When you look at food, looking, seeing,
When you arrange the food, arranging,
When you bring the food to the mouth, bringing,
When you bend the neck forward, bending,
When the food touches the mouth, touching,
When placing the food in the mouth, placing,
When the mouth closes, closing,
When withdrawing the hand, withdrawing,
Should the hand touch the plate, touching,
When straightening the neck, straightening,
When in the act of chewing, chewing,
When you are aware of the taste, knowing,
When swallowing the food, swallowing,
While swallowing, should the food be felt touching the sides of the gullet, touching.


Perform  contemplation in this manner each time you partake of a morsel of food until you finish the meal. In the beginning of the practice there will be many omissions. Never mind. Do not
waver in your effort. You will make fewer omissions if you persist in your practice. When you reach an advanced stage of the practice, you will also be able to notice more details than those
stated here.

Basic Exercise of Meditation - Part III (Conti. 2..)

When you are  looking at the glass of water, or water pot, on arriving at the place where you are to take drink, be sure to make a mental note looking, or seeing.
When you stop walking, stopping.
When you stretch your hand, stretching.
When the hand touches the glass, touching.
When the hand takes the glass, taking.
When the hand dips the glass in to the water, dipping.
When the hand brings the glass to the lips, bringing.
When the glass touches the lips, touching.
Should you feel cold at the touch, cold.
When you swallow, swallowing.
When returning the glass, returning.
Withdrawing the hand, withdrawing.
When you lower your hand, lowering.
When the hand touches the side of the body, touching.
If you intend to turn back, intending.
When you turn around, turning.
When you walk forward, walking.
On arriving at the place where you intend to stop, intending.
When you stop, stopping.


If you remain standing for some time, continue the contemplation of rising and falling of abdomen. But if you intend to sit down, make a mental note, intending. When you go forward to sit down, walking.

On arriving at the place where you will sit arriving. When you turn to sit, turning. While in the act of sitting, sitting. Sit down slowly, and keep the mind on the downward movement of the body. You should notice that every movement in bringing hand and legs into position. Then resume the prescribed exercise of contemplating the abdominal movements.


If you intend to lie down, intending. Then proceed with the contemplation of every movement in the course of lying down: lifting, stretching, leaving, touching, lying. Then make every movement the object of contemplation in bringing hands, legs, and body into position. Perform these actions slowly. Thereafter continue with rising and falling. Should pain, fatigue, itching, or any other sensation be felt, be sure to notice each of these sensations. Notice all feelings, thoughts, ideas ,considerations, reflections, all movements of hands, legs, arms, and body. If there is nothing in particular to note, put the mind on the rising and falling of the abdomen. Make a mental note of drowsy. when drowsy, and sleepy, when sleepy. After you have gained sufficient concentration in contemplating you will be able to overcome drowsiness and sleepiness and fell refreshed as a result. Take up again the usual contemplation of the basic object. Suppose you are unable to overcome a drowsy feeling, you must then continue to contemplate until you fall asleep.            


The State of sleep is the continuity of subconsciousness. It is similar to the first state of rebirth consciousness and the last state of consciousness at the moment of death. This state of consciousness is feeble and therefore  unable to be aware of an object. When you are awake the continuity of subconsciousness occurs regularly between moments of seeing hearing, tasting, smelling, touching, and thinking. Because these occurrences are of brief duration they are usually not clear and therefore not noticeable. Continuity of subconsciousness remains during sleep -a fact which becomes obvious when you wake up; for it is in the state of wakefulness that thoughts and objects become distinct.


to be cont.....

Basic Exercise of Meditation - Part III (continue...)

As you progress in mindfulness you may experience sensation of intense pain, stifling or choking sensations, pain such as from the slash of a knife, the thrust of a sharppointed instrument, unpleasant sensations of being pricked by sharp needles, or small insects crawling over the body. You might experience sensations of itching, biting, intense cold. As soon as you discontinue the contemplation you may also fell that these painful sensations cease. When you  are resume contemplation you will fell them again as soon as you gain in mindfulness. These painful sensations are not to be considered as someting serious. They are not manifestations of disease but are common factors always present in the body and are usually obscured when the mind is normally occupied with more conspicuous objects.
When the mental faculties become keener you are more aware of these sesations. With the continued development of contemplation the time will come when you can overcome them and they cease altogether. If you continue contemplation, firm in purpose, you will not come to any harm. Should you lose courage, become irresolute in contemplation and discountinue for a time, you may encounter these unpleasant sensations again and again as your contemplation proceeds. If you continue with determination you will most likely overcome these painful sensations and may never again experience them in the course of contemplation.     


Should you intend to sway the body, then knowingly note intending. While in the act of swaying, swaying. When contemplating you may occasionally discover the body swaying back and forth. Do not be alarmed; neither be pleased nor wish continue to sway. The swaying will cease if you keep the knowing mind on the action of swaying and continue to note swaying until the actionceases. If swaying increases in spite of your making a mental note of it, then learn against a wall or post or lie down for a while. Thereafter proceed with contemplation. Follow the same procedure if you find yourself shaking  or trembling.When contemplation is developed you may sometime fell a thrill or chill pass through the back or entire body. This is a symptom of the feeling of intense interest,enthusiasm,or rapture. It occurs naturally in the course of good contemplation. When your mind is fixed in contemplation you may be startled at the slightest sound. This takes place because you feel more intensely the effect of sensorial impression while in the state of good concentration.
If you are thirsty while contemplating, notice the feeling, thirsty. When you intend to stand, intending. Then make a mental note of each movement in preparation for standing. Keep the mind
intently on the act of standing up, and the mental note, standing. When   you look forward after standing up straight, note looking, seeing. Should you intend to walk forward, intending.
When you begin to step forward, mentally note each step as walking, walking, or  left, right. It is important for you to be aware of every moment in each step from beginning to end when
you walk. Adhere to the same procedure when strolling or when talking a walking exercise. Try to make mental note of each step in two sections as follows: lifting, putting; lifting,putting.
When you have obtained sufficient practice in this manner of walking, then try to make a mental note of each step in three sections: lifting, pushing, putting or up, forward, down.
 
to be cont.....

Basic Exercise of Meditation - Part III

Since you should continue contemplating for a long time while in one position, that of siting, lying or working down, you are likely to experience an intense felling of fatigue, stiffness in the body or in the arms and legs. Should this happen, simply keep the knowing mind on that part of the body where such felling occurs and carry on the contemplation, nothing tired or stiff.  Do this naturally, that is neither too fast nor too slow. These feelings gradually become fainter and finally cease altogether. Should one of these feelings become more intense until the bodily fatigue or stiffness of joints is unbearable, then change your position. However, do not forget to make a mental note that of intending, before you proceed to change position. Each detailed movement must be contemplated in its respective order. 


If you intend to lift the hand or leg, make a mental note, intending. In the act of lifting the hand or leg, lifting. Stretching either the hand or leg, stretching. When you bend, bending. When putting down, putting. Should either the hand or leg touch, touching. Perform all these actions in a slow deliberate manner. As soon as you are settled in the new position, continue with the contemplation of the abdominal movements. If you become uncomfortably warm in the new position, resume contemplation in another position keeping to the procedure as described in this paragraph.


Should an itching sensation be felt in any part of the body, keep the mind on that part and make a mental note, itching. Do this in a regulated manner, neither too fast nor too slow. When the itching sensation disappears in the course of full awareness, continue with the exercise of noticing the rising and falling of the abdomen. Should the itching continue and become too strong and you intend to rub the itching part, be sure to make a mental note, intending. Slowly lift the hand, simultaneously nothing the action of lifting and touching when the hand touches the part that itches. Rub slowly in complete awareness of rubbing. When the itching sensation has disappeared and you intend to discontinue the rubbing, be  mindful by making the usual mental note of intending. Slowly withdraw the hand, concurrently making a mental note of the action, withdrawing. When the hand rests in its usual place touching the leg, touching. Then again devote yourself to observing the abdominal movements.


If there is a pain or discomfort, keep the knowing mind on that part of the body where the sensation arises. Make mental note of the specific sensation as it occurs, such as painful, aching, pressing, piercing, tired, giddy. It must be stressed that the mental note must not be forced nor delayed but made in a calm and natural manner. The pain may eventually cease or increase. Do not be alarmed if it increases. Firmly continue the contemplation. If you do so, you will find that the pain will almost always cease. But if after a time, the pain has increased and becomes unbearable, you must ignore the pain and continue with the contemplation of rising and falling.      


to be cont.....

Basic Exercise of Meditation - Part II

Basic Exercise II


While you are occupied with the exercise of observing each of the abdominal movements, other mental activities may occur between the nothing of each rising and falling. Thoughts or other
mental functions, such as intentions, ideas, imaginings, etc., are likely to occur between each mental note of rising and falling. They cannot be disregarded. A mental note must be made of each
as it occurs.


If you imagine something, you must know that you have done so and make a mental note imagining. If you are simply think of something, mental note thinking. If you are reflect, reflecting. If you intend to do something, intending. When the mind wanders from the object of meditation which is the rising and falling of the abdomen, mentally note wandering.
Should you imagine you are going to a certain place, mental note going. When you arrive, arriving. When, in your thoughts, you meet a person, note meeting.Should you speak to him or her , speaking. If you are imaginatively argue with that person, arguing. If you are envision and imagine a light or color, be sure to note seeing. A mental vision must me noted on each occurrence of its appearance until it passes away. After its disappearance, continue with the Basic Exercise I by knowing, by being fully aware of each movement of the rising and falling abdomen.


Proceed carefully, without slackening.   If you intend to swallow saliva while thus engaged, make a mental note intending. While in the act of swallowing, swallowing. If you intend to spit, spitting. Then return to the exercise of rising and falling. Suppose you intend to bend the neck, intending. In the act of bending, bending. When you intend to straighten the neck, intending. In the act of straightening the neck, straightening. The neck movements of bending and straightening must be done slowly. After mentally making a note of each of these actions, proceed in full awareness with noticing the movements of the rising and falling abdomen.