Q1: How should one understand correctly the word meditation?

A: Meditation is about knowing the true nature of what is happening in our body mind! as it is"
Q#: $n%estigation?
A: &here is a sense of in%estigation but it must not be clouded by our own opinion and 'udgment" $t should
be 'ust a pure! simple watching(obser%ation of what the body mind shows us" )e ha%e to remo%e our own
preconcei%ed idea and opinion" *ust look(obser%e"
Q+: ,o in that case we should not ha%e any e-pectation from our meditation?
A: .o e-pectation at all" /ou want to see what it presents to you as it is! so you must not ha%e e-pectation
then"
Q0: ,o why did the ,ayadaw! in last nights o%ada 1admonishment2! mentioned that we should e-perience
arising passing away and that means e-perience Anicca?
A: $n order to reali3e the 4hamma! e%entually you will need to see arising and passing away" 5ut as you
practise meditation you must not ha%e any e-pectation to see arising and passing away" 6%erything actually
is arising and passing away by itself7 but we must not be trying to see it" $t will show itself to you7 you 'ust
meditate" /ou 'ust watch whate%er you see" )hat is shown to you! you 'ust obser%e it! as it is" $f you ha%e
e-pectation to see arising and passing away you are not going to see arising and passing away because the
e-pectation will get it for you" )hat you need to know is how to meditate in the right way" &hen the nature
of all the phenomena will show itself to you" /ou dont ha%e to look for it"
Q8: 9eople say that theyre going to ,:M center to practise ;ittanupassana" )hy only ;ittanupassana? How
about <ayanupassana! =edananupassana! etc! as there are four ,atipatthana?
A: &he emphasis is 'ust that>because you use the mind to meditate so here the nature of the mind is
e-plained more to the yogi 1the meditator2" 5ut as far as the practice is concerned you practise all four
?oundations of Mindfulness 1Satipatthana2! not 'ust one" 5ut you hear more about the nature of the mind"
5ecause you are using the mind to meditate! you need to know what kind of mind set you are meditating
with! what are the attitude in your mind as you meditate" As you do the work of meditation! do you ha%e
greed! anger or e-pectation or a%ersion or something else in that mind which is meditating? $f you dont see
your own mind which is meditating 1and the attitude! mind set! idea! opinion etc in that mind2 then you cant
practise effecti%ely" ,o if youre practicing with the wrong attitude! for e-ample! and you are not aware of it
in your mind then you wont be effecti%e in the practice"
Here! he 1the meditation teacher2 is always telling the yogi to check their mind" ,o if you always end up
checking your mind regularly then! what happens is! it tends to become that you are always practicing
;ittanupassana together with the other four ?oundations of Mindfulness" /ou bring it in regularly so that you
also know that your mind is in balance as you are practicing" Also! because you always check it!
;ittanupassana is integrated into the practice"
And those who practise ;ittanupassana see their kilesa in their mind more" And it is important to see
your own defilements because then you learn how to note your defilements! how to handle the defilements
when they arise in your mind" &his is %ery important in your practice" )hen there is no defilements! when
your practice is going fine then that is not a problem" At that time anyone can practise" 5ut if defilement
arises! what are you going to do? &hat is important"
And in practicing meditation there is one part called the .i%arana! the hindrances" )hen you come across
the hindrances you must know how the handle them! how to note them effecti%ely so that you can get past
them" &he hindrances block your path" &hey are obstacles on the path" $f you dont know how to remo%e the
obstacles! how can you progress? $t is 'ust like somebody who has not yet untie the boat from the 'etty and he
keeps rowing all night but dont get anywhere if the hindrances are there" ,o you need to recogni3e them and
know how to note them"
Q@: $s that the purpose of ;ittanupassana?
A: &hat is the importance of ;ittanupassana"
Another thing is that! people say you need to practise the four ?oundations of Mindfulness7 then if you
dont practise ;ittanupassana also then your practise is not complete" /ou cannot stay with 'ust one" $f you
are practicing using the mind but you dont understand the mind! how can you progress or get to higher le%el
where you are using that %ery mind to practise"
1
QA: $n other tradition they asked the yogi to be aware of their intention and wandering mind as
;ittanupassana"
A: $ntention and knowing wandering mind is not enough" &heres so much more to the mind than 'ust
intention and wandering mind"
QB: ,o what $ understand is that ;ittanupassana is like a preparation! 'ust like a farmer preparing the farm
before he starts growing something7 it teaches you how to be aware of your mind before you start your
meditation"
A: /es! then the meditation is more effecti%e" )hen you say here teaches ;ittanupassana! you dont start off
doing ;ittanupassana7 you do it together 1with other Foundations of Mindfulness2" 5ut the way taught here is
you dont lea%e ;ittanupassana out" /ou do the <ayanupassana like Anapanassati or rising falling or
whate%er but you dont forget the mind because the mind is in%ol%ed in doing all that7 so you remember to
always watch that mind" And as you practise more and more you start to emphasi3e the mind more and more"
QC: At a higher le%el do you lea%e <aya and =edana completely behind?
A: $f you know how to look at the mind directly then you are using your mind to look at you <aya and
=edana" /ou use the mind to look at them but now you are looking at them through the mind" $n
<ayanupassana and =edananpassana you know the kaya with your mind and you also know the %edana with
your mind" And when you are skilful at ;ittanupassana you can do 4hammanupassana as well" As a basic for
meditation you must know about the Dupa and the .ama 1i"e" the ;itta27 but the mind is more important!
thats why the mind is emphasi3ed more here" $ts 'ust that other people say that they teach ;ittanupassana in
,:M but he 1the teacher2 himself ne%er said that he teaches only ;ittanupassana" Here all four ?oundations
of Mindfulness are taught"
Another reason is only when you get to the mind that you get to pure 9aramattha" &hat means you donEt
see any more concepts7 you see 'ust the basic reality only" And you can only get to this if you can see the
mind(through the mind" 5ecause if you donEt see how the mind works then you will also not know that the
mind is creating these concepts" ;oncepts are created by the mind" ,o if you donEt see that the mind is
creating it then you cannot stop it" ?or e-ample! when a yogi sits and thinks that his body is growing %ery big
or %ery small he doesnEt know that the mind is creating these or that he is imagining these so he belie%es that
it is real" He doesnEt understand that this is 'ust his strong imagination"
Q1F: How do we start with ;ittanupassana? 4o we start with a familiar ob'ect like the breath or rising
falling or some physical sensations? :r do we forget about these and 'ust be aware! aware! aware7 like what a
yogi may say! G:h! $ know ;ittanupassana" $ forget about the body or rising falling and 'ust be aware"G! is
this correct?
A: $f you are at a %ery high le%el and your ,ati ,amadhi is %ery strong then what happens is that you are
looking at the knowing mind" And the ob'ects comes to the knowing mind continuously7 you donEt ha%e to go
and look for the ob'ect but the ob'ect keeps coming to the mind" /ou are aware of this! you are aware of that!
you are aware of the breath or rising falling or walking mo%ements or sight or sound or smell etc" &he
ob'ect is always there" :f course you donEt see a EheadE or EfeetE or ElegE or EhandE or something like these"
&here is no concept in%ol%ed anymore" /ou know some ob'ect is coming to your knowing mind" $t is not that
you 'ust aware! aware! aware and not aware of anything" :b'ect doesnEt disappear" :b'ects are always there"
Howe%er now you donEt need to go down and focus on the ob'ect" /ou donEt ha%e to choose what ob'ect you
want to know7 you 'ust know the mind and the mind is continuously knowing one ob'ect after the other" &he
ob'ect doesnEt stop"
Q11: ,o for the beginner yogi to start they cannot do that7 he has to start somewhere like the breath! rising
falling or physical sensations"
A: /es! they start off with <ayanupassana" &hen after <ayanupassana they can progress to =edananupassana
then to ;itta" &he importance of ;ittanupassana becomes %ery clear especially when there is pain! unpleasant
sensation in the body" 5ecause whenHHHHHHHHHHHHHwhere do you feel it most? $n the mind"
And this is when you ha%e to start emphasi3ing the mind! looking at the uncomfortable feeling in the
mindHHHHHH""&his is where you startHHHHHHHHH""crossing to ;ittanupassana"
$f a person really knows how to do ;ittanupassana he can %ery clearly tells you how to practise his
Anapana or rising falling or sensations" $t doesnEt matter where he puts his attention(his mind" $f he does
Anapana he can see the ob'ect and the knowing mind7 if he does rising falling he knows the ob'ect and the
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knowing mind7 if he puts it on his touching or seeing or hearing he knows the ob'ect and the knowing mind7
then you know he is doing ;ittanupassana" $t is always the ob'ect and the knowing mind"
$t doesnEt matter if you are doing <ayanupassana or =edananupassana or whiche%er! the path is such that
you ha%e to reach the knowing mind7 there is no other way" &he practice of the 4hamma is such that you
must come to this point where you know the knowing mind" &he knowing mind is the mind that knows the
ob'ect 1whereas the watching mind knows the two of them as a pair2" .o matter what way you practise you
must come to the point where the ob'ect and the knowing mind become clear to you! that there is the mind
that knows the ob'ect and they arise pass away together" Most people donEt get to that point where they can
see the knowing mind that knows the ob'ect"
Q1#: &he ne-t step is you start to know(e-perience the watching mind?
A: &hat is the natural progression" As you practise you start knowing it"
&he important thing is ,atipatthana! continuously practising" $f you are practicing really
continuously>%ery detail and continuous>then there is no way you cannot come to see the mind" 5ecause
your ,ati ,amadhi will be so strong that you will 'ust know that this is the mind! this is Dupa" ?rom the
e-perience with yogis! people are %ery weak at remembering to look at the mind" &hey forget the mind"
&he strength of ,ati ,amadhi etc that is needed to look at Dupa and the strength that is needed to look at
the ;itta is %ery different" /ou need a lot more strength of mind to know your ;itta than to obser%e Dupa"
,omebody who wants to be effecti%ely and skillfully practising ;ittanupassana really has to practise %ery
hard" &he mind is %ery subtle and %ery fast"
Q1+: A lot of people donEt understand what is solar ple-us? 1Yogis here are sometimes asked to look at the
chest area near to the solar plexus for the physical manifestationsuch as tensionof their mental feelings2
$s it the heartbase?
A: $t is not the heartbase" &he yogis are asked to look at that area for the feeling that is there" )hen you feel
emotional or angry or sad! somewhere in your chest area! usually lower! near your solar ple-us you feel the
emotion that you feel in your mind" &hat is why he 1the teacher2 asked the yogi to check there so that they
can see the physical manifestation of the mental feeling" And from here you cross to the mental feeling" $f
you want to gage your mental feeling! you look there and you can sort of know if this is an indicator of how
mind is feeling" And from there you try to slowly cross to know how the mind is feeling" $f you ask people
when they get %ery emotional>for e-ample when they are %ery sad or %ery happy or %ery angry>Gwhere do
you feel it?G then it is easy for them to tell that they feel it there" ,ome people e%en said that they ha%e Eheart
painE" $t is a pain which is not really in the heart but by language they said Eheart pain" 5ut they feel a pain
stabbing somewhere in the chest"
Q10: $t is 'ust an indicator and not the mind?
A: $t is not the mind but it indicates what the mind is feeling" &he mind state is reflected in that physical
feeling in the chest"
Q18: ,o actually it is not the ultimate goal we ha%e to go but it is the mind that we ha%e to?
A: /es the goal is from here slowly we get to the mind" ,ome people feel this physical manifestation of
mental feeling in the chest area while some other people feel it around the temper7 they feel some tension in
the head whene%er their mind feel something" 5ut these places are 'ust our preconcei%ed areas we ha%e for
oursel%es7 preconcei%ed idea of the place that G:h $ feel things here! $ feel things there"G /our stomach and
intestines are also connected to your mental emotion" &he whole body changes with your emotion! not 'ust
this place" &he reason why he 1the teacher2 ask you to look at the solar ple-us is because usually the feeling
is clearer there and easier 1to know2"
Q1@: &hen that place is the most sensiti%e one?
A: $t is not more sensiti%e but when you get %ery emotional strongly! here is where it shows the most often"
,ome people! if they are not used to looking at it! e%en when they ha%e %ery strong emotion they look here
and they donEt see anything" 5ut for most people and most of the time! if they feel sad or something! they
usually can feel some feeling here" 6%en these are gross feeling" $f the gross sensation in the solar ple-us gets
subtle because your emotion gets subtle! you will find that they are again unable to find the subtle sensation
and that reIuire a lot of strong ,ati ,amadhi to be able to go on to the subtle le%el also"
Jooking at the tension in the solar ple-us is not difficult when the yogi has %ery strong unpleasant
sensation like pain" At that time if you ask him to look at the chest he can easily see the tension in the chest"
+
$t need not be e-actly the solar ple-us but somewhere in the chest" /ou feel %ery tight and tense in that place"
)hen your mind gets tense then the chest starts getting tense" ,ome people e%en start getting short of breath7
the breathing becomes faster and shorter! etc"
As you try to rela- and when you look at the tension inside the chest and it starts to rela-! then you will
slowly start to also notice the mind at the same time" 9hysically you are getting tensed because the mind is
tense7 but as the physical tension rela-es you will notice the mental tension rela-es" &hat is when you get a
hint at E:h this is the mindE" 5ecause the mind is tensed the body is tensed" $f the body rela-es the mind
rela-es"
Q1A: $s it possible that the mind is already rela-ed but the muscle is still %ery tense? 4oes it take longer time
for it to be rela-ed?
A: &hat sort of case would be because the mind has got to the point of rela-ation beyond which is too subtle
for you to see the mind" /ou can only see the tension left in the body" /ou cannot see the tension that is
continuing to reduce in the mind because it is too subtle for you to see" &here is still some residual feeling
left behind" $f the mind is really completely rela-ed then the body will go completely rela-ed"
)hen the mind really changes from dukkha to becoming neutral or relie%ed then in the whole body
you can feel all the %edana which was suffering 'ust now becomes completely happy! opposite and
e%erything becomes so light" $f there is some slight tension left in the body that means the mind is not
completely yet at E3eroE tension"
Q1B: 5ut the yogi donEt see it"
A: /es! thatEs why the yogi 'ust ha%e to continue to watch what he can watch! which is the tension in the
body" $f he e%er see the tension in his mind become completely 3ero the answer to this Iuestion will be %ery
clear to him"
Q1C: $s there any way we can go further than that? &hat means if we keep looking! does it go minus
something or 'ust 3ero and then stop there?
A: $f it goes beyond! into EminusE! it becomes thinaKmiddha" ELeroE is balanced 1state of mind2 le%el"
Q#F: How can we know it is 3ero or it is about to go into thinaKmiddha?
A: Mpekkha is E3eroE" &here is no ,omanassa in the mind! no 4omanassa in the mind" $t is upekkha" And this
you learn from e-perience7 many! many e-perience and you start to be able to gage more and more finding!
E&his is MpekkhaE"
Q#1: ,o the solar ple-us is 'ust an indicator" )e ask the yogi to look at the solar ple-us to understand the
mind and it is not the final one"
A: ?irst! what you ha%e to do is! tell the yogi to watch his mind or his state of mind! what he feels in the
mind" $f he can feel the mind then thatEs fine" ?or e-ample! when there is sadness in the mind" $f he can look
at the sadness then thatEs fine" 5ut if he cannot find his sadness then you gi%e him a place" Maybe look here
1the solar plexus2" &hat is an indicator" .ot so much ElookE but it is to feel it" &o feel it" $f they look for it they
need to find a EplaceE but if you feel it then it is easy to feel it" $f you can 'ust feel it then you are knowing it"
/ou continue to know that you are feeling it then that is ElookingE at it"
&he way the yogi %iews it is how he e-plains it: G$t feels like itEs hereG or something like that" Actually if
you know the feelings that is good enough" $t doesnEt matter where you put it or where the place is" &he
important thing is that you can feel it and obser%e it" &he place is your concei%ed idea of where you feel it7
but know the feeling rather than paying attention to the place" As a teacher you always ha%e to separate the
concei%ed reality from the absolute reality for the student" /ou always ha%e to teach them! always ha%e to
remind them that this is concept! this is reality because they always mi-ed"
Q##: ,o the mind has no place"
A: /es! the mind has no place" 4onEt look for a place7 donEt fi- it anywhere" Ask the yogi! G)hat is your mind
doing now?G Almost e%eryone can tell you what their mind is doing now7 the only thing is they donEt know
how to obser%e it" &hey know what the mind is doing but they donEt know how to obser%e it" And if they
practise often in seeing(looking at what the mind is doing they start to get a grip at how to look at the mind"
$f you know how to look at what the mind is doing then you start to learn to look at the mind" 5ut to
suddenly reali3e it is difficult" /ou need to e-plain and then let them practise! again e-plain and then
practise! e-plain and then practise7 then slowly they will get onto the path"
0
And another thing is you ha%e to tell them to make their ,ati ,amadhi strong" How do they do this? 5y
continuous practice" /ou practise continuously! moment to moment! moment to moment! your ,ati ,amadhi
become more and more continuous! your mind becomes %ery strong then it becomes easier to see the mind"
Actually people think that this mind is so difficult to look at" 5ut G)ho am E$E?G 6%eryone goes around
making this mind into EmeE and that is the %ery thing 1which the yogi is looking for2! that is the mind" And
they find it so difficult to look for because they put their EpersonalityE into it" &heHHHHHHHHHH"
$tEs only because the ,ati ,amadhi is weak that they donEt see it" $f your ,ati ,amadhi is strong enough e%en
if you donEt want to see it! it will 'ump out at you" )hat is important is for your ,ati ,amadhi to be strong in
order to understand" $f you donEt ha%e ,ati ,amadhi you cannot understand it"
Q#+: At one time someone asked me what is ;ittanupassana"
A: /ou can tell them at obser%ing what is happening in the mind is ;ittanupassana"
Q#0: $ then e-plained it to him this way: ?or e-ample! you are angry" /ou ha%e anger in your mind" &hat is
your state of mind and you can obser%e it7 that is ;ittanupassana" 5ut then there is also the awareness" ?or
e-ample when looking at something you are aware of that seeing" ,o that is ;ittanupassana"
A: /es! the first one is that you are looking at the state of mind" &he second one is that you are looking at
what the mind is doing! Ewhat work is the mind doingE" &he function of the mind" $t doesnEt matter what mind
you are looking at: whether it is the state of mind or what the mind is working" $f it has anything to do with
the mind is ;ittanupassana"
Q#8: &here is a lady who said that when she was at another meditation centre she was taught to label Eanger!
angerE or Egreedy! greedyE and that is looking at the mind"
A: Howe%er you need to really know it7 not to be reciting Eanger! angerE but to be looking at the anger mind!
to be e-periencing the anger mind" &hat is ;ittanupassana" .oting effecti%ely for meditation purpose means
that: say! you are e-periencing anger" Anything that has to do with anger you obser%e it" )hether it is the
feeling or your bodily sensation or your mental acti%ity7 any of these that you look at is called noting the
anger" 5ut if you are repeating Eanger! angerE to yourself this is not called noting because now your mind is
looking at the word EangerE and you are not thinking about the storyline anymore" Howe%er you are also not
looking at anything that you are e-periencing directly that is related to the anger! in your body or mind" /our
body is still hot and your mind is still %ery agitated" $f you are repeating Eanger! angerE to yourself and you are
not paying attention to any of these bodily and mental acti%ities then you are not noting" .oting means
looking at the bodily or mental acti%ity that is happening at the present moment" .oting means obser%ing
really what you e-perience7 not saying Eanger! angerE"
,ome people when they repeat Eanger! angerE to themsel%es and the anger decreases! why? 5ecause
they ha%e stopped thinking about the story" &hey ha%e put all their attention into repeating a word! so they
forget what they are angry about" &hatEs why they stopped being angry" $ts not because they really note it in
the way you should note for meditation purpose"
Jike in some practice! when they get angry! for e-ample! they donEt think about what they are angry
about! they donEt think about the story of their anger! Gthis person did this to meG7 they start doing this
reflection of themsel%es! G)ho is angryG! like asking yourself! G)ho am $G" 5ecause they are looking for
what entity is angry they forget to think about what makes them angry7 thatEs why their anger goes down" 5ut
this is not noting" /ou changed the ob'ect of your attention from the anger to something else" ,o how would
you understand anger? /ou will not know or understand the reality and nature of anger in any way because
you are not noting the direct effects of anger that you are e-periencing" $f you want to say that you are noting
anger that means e%erything that happens in your bodily reactions and the mental acti%ity that are happening
while you are angry or while the effects of your anger is still there! this is called noting" :nly when you feel
and obser%e it directly then it is called noting"
Q#@: ;oncerning the Iuestion! G)here to look at the mind?G! &he answer 1to guide him to the mind2 was! G$f
you feel unhappiness! look at that unhappiness" )here do you look now?G As for me $ think about the
e-ample of the wandering mind" $f someone is ha%ing wandering mind then $Ell ask! GHow can you know?
)here do you look?G $s it correct to ask this way?
A: )andering mind is a mind working whereas unhappiness is a state of mind" $f ask! GHa%e you felt happy
or sad? )here do you feel it?G then e%erybody know how it feels7 but now you try to obser%e it too"
,omeone may be noting an agitated state of mind and instantly it disappeared" &his takes strength of mind
and practice" $f you ha%e the practice and strength of mind then it will be easy" &hat is why in the %ery
beginning of the practice he 1the teacher2 would tell a yogi! G.e%er mind if it disappear or not" *ust look for
8
it! look for it"G &he more you look for it! the more it becomes effecti%e" )hen anything 1or e%en nothing2
happens there is a state of mind" /ou always ha%e either Eyou likeE! Eyou donEt likeE or being eIuanimous and
the state of mind comes after that" And this happens all day long" $f you know how to look at the state of
mind your 'ob is done"
Q#A: G)e ha%e to know ;ittanupassana in order to practise 4hammanupassana"G ;ould you please e-plain
this further?
A: 4hammanupassana is about knowing the mental content" <nowing the content of the mind7 so only if you
can see the mind you can see the content of the mind" ,ay for e-ample! thinaKmiddha 1sleepiness27 only when
you can see the mind then you will see the nature of thinaKmiddha inside the mind" &hen if you can get that
directly! the moment you note the nature of thinaKmiddha it disappears" $f you cannot look at the mind
directly how can you directly focus onto the thinaKmiddha" &hinaKmiddha is 'ust a cetasika! a mental content"
4hammanupassana is mental content7 it is about knowing the nature of what is happening in the mind"
?or e-ample! looking at your %iriya" =iriya is something that is happening inside the mind" &he mind is
doing the work! this is the nature of %iriya in the mind" How will you check this? /ou ha%e to look inside the
mind7 then it becomes 4hammanupassana"
)hen you get to pure paramattha! e%erything is 'ust left in its pure nature only" *ust the nature of what it
is only" At that point e%erything is 4hammanupassana" $n 5urmese! the word 4hammanupassana means
getting into its pure basic reality only! pure absolute reality only"
Another reason why you need ;ittanupassana in order to get to 4hammanupassana is! if you look at an
ob'ect directly the mind has to %isuali3e the ob'ect and in %isuali3ing forms always come in" ,ome forms
come in! so it is paNNatti" 9aNNatti is not lost yet" )hen you look at the mind and you know that the mind is
completely not doing any kind of %isuali3ation then you know you are at pure paramattha" &hen you get to
4hammanupassana" 9ure paramattha is 4hammanupassana"
)hat is pure paramattha? 9ure paramattha has only its characteristics" )hen you see the ob'ect you only
see its characteristics" &he characteristics are it is changing! impermanent! impersonal etc" )hen you get to
'ust pure paramattha you donEt e%en say that this is EheatE" /ou 'ust know that this is the changing nature of the
ob'ect" :b'ects are 'ust ob'ects" All ob'ects became the same" $t becomes EidentificationlessE" 1EHeatE is still
identification2" $t is 'ust the sense of what it is and it is changing" And when you look through the mind you
donEt think anymore as to where does this ob'ect comes from" &hatEs why you get closer to paramattha!
absolute reality because the ob'ect 'ust comes into the mind" /ou donEt ha%e to identify the ob'ect anymore"
/ou know it is ob'ect" :b'ect! ob'ect! ob'ectH :b'ect has only one nature! an ob'ect"
O O O
Q#B: $ ha%e summari3ed some of my obser%ation about how to e-plain the watching mind" &hese are from
our discussion and would like to get it right: &he watching mind has nothing to do with the ob'ect" $t has to
be with the knowing mind only"
A: &he watching mind can look at the ob'ect also"
Q#C: 5ut it knows the ob'ect through the knowing mind"
A: $f you know through the knowing mind! of course! it is better" 5ut in the beginning nobody sees the
knowing mind" &hey go straight to the ob'ect! from the watching mind"
Q+F: 9eople see the ob'ect7 they donEt see the knowing mind" $f you see the ob'ect and the knowing mind
come and go at the same time then you understand the watching mind"
A: :nly when you can see these disappear then it becomes %ery clear that there is something watching at the
back because how do you see these disappear"
Q+1: )hen the yogi e-periences the watching mind he watch the ob'ect %ery soft! %ery gentle and they feel
%ery easy! more easy than to look at the ob'ect"
A: /es! sure"
Q+#: &he yogi has the feeling like he stepped back and look in! instead of look in and in%ol%ed with the
ob'ect"
A: /es! thatEs correct" &hereEs no need to use force" &his is what they meant by settling back into the moment"
@
Q++: )hen the yogi knows how to e-perience the watching mind he doesnEt need to go and look for the
ob'ect anymore" &he ob'ects keep coming"
A: &hat is called the obser%ing mind"
Q+0: &he yogi come to understand it 'ust like an outsider" All looking but not in%ol%ed"
A: Dight7 then wisdom can arise"
A