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.