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.