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Place of the mind in Buddhist Cosmology How to make the noting mind to be strong enough Biography of U LU GYI (ULUGYI) The most important thing when you are meditatiing is to have the right attitude:
Place of the mind in Buddhist Cosmology Despite advancement in science and technology, like several psychological and Para psychological issues the definition for the term “mind” is not yet decided and solved. Modern psychology, especially western psychology instead of defining the mind it narrates human behaviorism, making several layers such as conscious mind, pro-conscious mind, sub-conscious mind and so on. A new comer of psychology is very often confused whether these minds are laid down in the brain like onion peel or like a sand witch one after the other. But the Buddha instead of describing human behaviorism defines the mind according to its function. So most of the Pali terms related to mind are functional names but they are neither subjective nor objective. According to ancient Buddhist scholars like Buddha Ghosa the following phenomena are confined into one object called as mind. For the question that from where the mind is functioning or what is the base or seat of the mind?. Otherwise where is the mind in the frame work of flesh and blood i.e so-called physical body. Modern explanation is “Brain” is the place where the mind is seated. But Buddha Ghosa’s answer is perfect one. According to Buddhist perspective of the seat of the mind [according to Buddha Ghosa], in the awakening state is the region of chest. We have to be clear that heart is not mind base as explained by some Indian Yogis. The entire region of chest isthe base for the mind. All emotional feelings spring from this region of human physical body. That does not mean that the mind is not in the other parts of the body. Mind has manifold aspects starting from sensation, emotion and ends in mood and ultimately with the conscious of “I” “Me mine” and “My”. As the brain is not located in the region of chest it cannot be considered as mind at least as far as emotional aspects of the mind is concerned. As already mentioned, the mind is an aggregation of several components and ultimately defined as “mental staff” or “mind object.
Like permutation combination these four factors in a great speed
make mental objects which are named as “thought” “thinking”
“planning” “worrying” “anxiety”
“fear” “joy” and so on. Whatever the name
or lable we give, it should necessarily have the above mentioned
five major components. Mind always starts either from “self
talking” or “Visualizing”. There is no fixed rule
for the mind that which should come first. When one arises it is
followed by the other. Mind has the ability of Though Acarya Buddha Ghosa explains that the seat of the mind is chest region it may spread over to entire cosmos when yogis develop good concentration. As mentioned earlier whether it is Vipassana practice or Samatha
practice noting mind should be strong enough. Otherwise meditation
will not be successful one. Meditation is nothing but either But in practical sense there are no two minds called “noting mind” and “wandering mind”. When mind wanders or slips away from the primary object it is called “wandering mind” when it notes or holds or returns back to noting aspect or holds again on primary object it is called “Noting Mind”. Generally after sitting in a correct posture the yogis start meditation by noting aspect either it is so-called Vipassana or Samatha.But within a fraction of second mind begins to wander or slips away from “noting aspect”. If a Yogis “noting mind” is strong enough he could immediately come to his primary object either aware of influxes passing through senses or holding only one object in case of Samatha practice. Soon after the beginning of meditation it is obvious that the mind wanders. Even thinking about trivial and cheap ideas. Here Yogis have to remember one thing that “mind wandering” cannot be completely stopped. If so it means it is death. So either it can be observed or watched in case Vipassana practice or it can be ignored in case of Samatha practice. Why mind does wander? Usual and useless answer is “It is its nature”. But basic reason is because of wandering nature it repeatedly confirm
the primary motivation of living nature “I am living”
this aspect is continued by wandering mind - But the irony is there
is a “strong mind” noting mind. Which also incessantly
confirms the “living aspect”. The purpose of living
for wandering mind is nothing but for sensual pleasure, based on
desire, hatred and delusion. Because of its hurry for sensual enjoyment
many times ignore its own “I” concept. If “I”
is present in the mind then noting mind becomes strong. Noting mind
means continued memory of “I” or standing on “I”.
If you forget your own “I” that precisely means wandering
has become strong. And there will be a process of thinking, planning,
self talking, becoming emotional even to As already explained there are no such two things called wandering mind and noting mind. But there are two separate entities as “Mind” and “Matter” according to Buddhism. But we can name the mind according to its nature as “wandering nature” and “noting aspect”. In meditation wandering nature of the mind is very very disturbing elements. This misleads the meditator and very soon the meditator slips away from the main object of looking at a point, observing inhale and exhale followed by pronouncing mentally "the Buddha" for inhale and "Anusati" for exhale. Now the question is how or why does the mind slip away? Otherwise how does "noting aspect" disappear and "wandering nature come up? As given in the illustration in the beginning of meditation the noting aspect of the mind is always strong enough keenly pursuing the main object. But the mind is so weak or not to tolerate to be stuck upon with one stereotyped object. It wants varities to pacify the senses. When concentration is intensified mind tends to slip" away and wants to take other object rooted mainly on sensual pleasure and eventually yogis are overwhelmed by"wandering mind and tempted to give up the practice. As "Buddha" and "Anussati" (Nuttatthi) is always mentally pronounced for inhale and .exhale respectively, unnecessary "Self talkative" factor of the mind is averted and as the yogis visualize the image of the Buddha the other type ,of visualization is also averted. But, if wandering nature "takes its own course the mediators give up either "Buddha" "Anusati" and visualising of the Buddha image. Then instead of meditating they are just "sitting" and "thinking". Generally in meditation practice visualisation starts first. For example if you meditate when you are hungry, due to hunger the articles such as tumblers, plates, spoon, fork etc would appear. In western psychology it is called as the "work" of sub-conscious mind: Whatever it may be it is nothing but visualising aspect of the mind. Then meditator gives up the Buddha image and the word “Buddha” also. Then you would begin to pronounce the names of such articles and shortly speaking “thinking” process shall start. So meditator should have a strong hold on the Buddha image as far as visual aspect of the mind is concerned, on the other hand for “Self talking” nature the words “Buddha” and “Anussati”. It helps the yogis to stop the “talkative” nature of the mind. Then mind begins to go into deep tranquil state. So the Buddhist basic doctrine, the theory of impermanence (Anicca) is easily discernible both on the physical world as well as in mental realm. So a yogi is able to observe the charge of mood, volitional activity that takes place time to time its over accord and very often they overwhelm the yogi. Further influxes through six sense doors eye, ear, tongue, nose, body and mind are always passing through. Generally during meditation eye, tongue and nose these three senses are automatically closed, but the other senses ear, body and the mind through these sense doors so many impulses or sensations are always coming up. The yogi should ignore all those impulses and continue to hold the main object of the mediation. Otherwise if you are able to note all such impulses immediately soon after they appear it will be insight meditation Vipassana. So this technique eventually takes the meditator to “insight” vipassana meditation. Carefully analyse the given table wherein there are 4 major columns named in the Pali terms and English equivalent. Column I and II come under material cosmos called Rupa i.e. material world. Column No II is nothing but an aggregation of all elements found in I accumulated through perception, food and consumption. The difference between I and II is in column I all the elements are separate entities, they have neither life nor sensation shortly called Rupa, matter. Column No. II though it is an out come of combination of elements found in column I it has developed a special quality called sensation and further all the elements combined together in one bundle shortly called “senses” or “body”. Then life process starts. Whereas column no III is the total stuff of the mind and its object
designated by different names such as feeling, perception, mind,
citta, personality, mood, deciding factor, good and bad qualities.
It can be shortly called as “WANDERING MIND”. A man’s
character is revealed through this column III. For meditation purpose
we can call it as “Wandering mind” whereas column IV
is named by different words “Consciousness” , “I”
“me” “mine” “my” “volition”,
“cetana” “witness” and so on. But for meditation
purpose it has been designated as “noting mind” or “the
knower” or the witness”. This knower or witness is not
soul, as explained in Hindu terminology, the Atman, always residing
in the flesh and blood, eternal and permanent entity; According
to Buddhism the column No. IV is an illusory one technically called
“Anatta” and mere a combination of the other columns.
As such it can watch and observe the on goings and could not or
it has no power to control the changes. So the Buddha has clearly
explained that sufferings as well as remedy Wandering Nature of the Mind i. The main problem is there is no sensual pleasure, when the mind is conduited in a mental exercise and it does not get any pleasure either from sense base or from mental base. So obviously it tends to change the main track that what we generally and normally call “wandering nature” or “wandering mind" The first and main disturbing element is “sensual pleasure”.
All kinds of physical or cardinal urges like “sexual urge”
“hunger” and other sensual enjoyments right from toe
to top. So the primary aim of the yogi is to over come all the pleasures.
Yogis should give up and sacrifice all the pleasures and they should
live in mental realm. But basic requirements like food, shelter
and cloths are nevitable. Now you need not think about column I
and II, if you have conquered the sensual But from column No III mind can get variety of wants. In Buddhism if a man’s mind always rooted in column no II and III it is called “Kamavaccara citta” that means physical and sensual oriented thinking faculty. If a yogi wants to get away from this faculty he has to lead strict moral way of life. The meditator has to realise a truth that we cannot totally remove and wipe out the wandering mind but we can either watch all the phenomena or ignore its wandering nature in the former cast it is “Vipassna” and the later case “Samatha Bhavana”. Whatever it may be without strong noting mind meditation practice would not be a successful one. In Indian background it is to cleanse it. But in practical sense you can only change the wandering nature into “Noting Nature”. When concentration is intensified further and further, the yogi come to realise that there are only two things in the cosmos that is material cosmos starting from outer world and end in the senses at physical body and the other thing is “witness” or “noting aspect” which is only capable of bserving but it neither controlling nor modifying the actualities. Controlling, Suffering, modifying, wandering, getting away from suffering everything is done by column No III. Causes for Wandering Nature While meditating you may hear a dog barking. The sound of barking is coming from column No I (Please refer to the columns time to time). The barking sound contacts with respective sense organ ear that means it reaches the column No II. Then perception is taking place (sanna column III). One by one other factors are coming up from memory and you begin to visualise “a dog” in your mind. The form and colour everything depends upon the memory, either you are irritated or having, in different or neutral mood. When you visualise a dog means you have given up “the Buddha” i.e the main object. This is the crucial moment that your mind is going to slip away from the main object and your “noting mind” is becoming “wandering mind”. This is external disturbing element. A visual mental object may come from the column III itself. This is an internal disturbing element. So when you are in a confinement for meditation the powerful disturbing element is column III. From memory without your will it brings many objects, ideas, forms, moods etc and easily overwhelm the noting aspect and tempts the mediator to give up the meditation practice. Comparatively external disturbing elements are very very less than internal elements.In due course of time a sincere practitioner would realise this truth. The first cause for wandering nature is weak memory. A practitioner very often forgets his very purpose of sitting in a confinement. Whenever mental objects are coming yogis have to be very careful not to be slipped away from the main object. Like a talented watch man watching from his watching – tower one has to watch who are entering into and who are leaving the gate, vehicles, etc., Likewise that should be stuck upon with main object and ignore the other influxes. The tiger and Chameleon If noting mind is strong enough, within a span of ten minutes yogi would begin to encounter many spiritual experiences at least nimittas would comp up. The purpose of meditation is not just to sitting but to achieve our goal i.e. Nibbana, the enlightenment. But due to forgetfulness yogi always slips away from the main object. Strong hold on main object means strong memory. Noting mind is like a person who is sitting on the bank of river and watching the flow of the river. He could watch many things being drawn by the flow of the river, the objects like tree trunks, fruits, flowers, even dead animals, boats and so on. Instead of sitting on the bank, if he jumps into the river and turns himself as one of the things being drawn, he could not watch the river. As long as he is on the bank he could watch everything. This is an analogue for the noting mind and when he turns as one among the objects in the river that means noting aspect of the mind has become as wandering mind. All these examples are in literary point of view palatable and easy to understand. But when we venture into practical side it is so difficult to “note” the mind. So please examine yourselves, how is your life style. If it is based on physical level always concerned with sensual pleasures your wandering mind always wins and it overwhelms the noting aspect. If your life style is not based just on sensual realm and it is motivated towards higher goals (lokuttara Citta) your noting mind will be always strong enough and would keenly watch all the happenings in the outer world, the cosmos and the happenings in the body and mind. How to make the noting mind to be strong enough All the meditation teachers repeatedly and stereo typically say that when the mind begins to the wander or slips away bring it back to primary object either to “noting aspect” or “holding strongly the primary object”. All Yogis know the truth that mind wanders. But they are helpless how to bring back it. Further many Yogis go with wandering mind instead of bring it back to “Noting aspect” or “holding aspect”. Sitting in a fixed posture and thinking about something is not meditation. Please closely observe the following sequential lines. 1) AAAA BBBBB ..............etc..........etc In the above sequentials there are two letters “A” and “B” A Stands for the “noting mind” In the beginning of meditation noting mind (A) is always strong enough but very soon slips away and wandering mind becomes very dominative (B). When meditation and concentration are intensified in due course of time wandering mind becomes frail and weak and noting mind becomes predominative. Again here one basic idea is reminded that total annihilation of wandering mind is impossible. Note the sequentials 6 to 10 here noting aspect of the mind is strengthened hence “A” occurs very often and wandering aspect “B” becomes less and finally in 10 there is only one aspect i.e. “noting aspect” or “noting mind”. However there is a “mind”. But even by this examples our basic problem is not yet solved. How to bring back the noting mind on the primary object or how to change the wandering mind into “noting mind”. I put this question before several eminent meditation teachers of Myanmar. Many of them answered “you have to find your own way”. This answer is only partly helpful. The basic problem is when “wandering mind” becomes strong enough Yogi even forgets his “sitting and goes away or practically pulled out. In Sri Lanka meditation teachers wake up the Yogis mildly in certain intervals, so that those who are unaware of the wandering nature can come back to the primary object. I used to give a mild bell for an interval of every five minutes, in due course sub-conscious mind registeres the bell and automatically wakes up the Yogis for every five minutes. In Myanmar some teachers gave few useful answers. 1) Be aware of “sitting” and sitting is only for meditation. U
LU GYI (ULUGYI) Method The system founded by U LU GYI, though it is called as “Buddhanusati” [Buddhanutthati] it is a system of meditation combined by four types of Samatha Bhavanas. No one can deny the fact that “Anapanasati” though it is called “Samatha” system ultimately it helps the Yogis to develop “Insight Knowledge” i.e. “Vipassana Gnana”. According to Pali Tripitaka there are forty types of subjects for meditation broadly diveded into two types as “Samatha” and “Vipassana”. In this “Buddhanusati” system following “Samatha Bhavanas” are combined, i) Buddhanusati [Buddhanutthati] It is an incredible thing that still Kasina is used for meditation. Most of the Buddhist scholars beleive that Kasina practices are out of usage and obsolete. But in Myanmar still Kasina practice s undertaken by some Yogis and taught. In Myanmar, as it is a Theravada Buddhist country, meditation teachers are very clear and well versed in their system what they teach. If they teach Samatha system openly admit that they teach Samatha only. Unfortunately in India most of the so-called Buddhist Meditation teachers are unable to differentiate the fact or distinguish what is Samatha and Vipassana. So the system founded by U LU GYI is a traditional system. It is not taught out of Myanmar. Further I am the first Indian as well as an Indian Buddhist monk who learned this system after 125 years. As already explained this system is a combination of four kinds of “Samatha” techniques, it cannot be considered as a non-traditional method. During the course both Guru and Yogi understand meditational progress. A Kasina is used, it is more fit to say that the meditator practices sitting in Kasina itself. According to Buddhist perspective and tradition either blue or black or blank it is considered as space. There is no truly such a thing called “darkness” instead it should be either black or blank. Shortly speaking, space minus light is called “DARK” [SPACE – LIGHT=DARK]. Here Yogi is practising in an artificial cave. It is a light proof wooden cell or made by bricks. This is technically called cloister or cell. Hereafter it is called as “meditation cell”. In ancient India Yogis practised their Yoga techniques housed themselves in nature made caves, because for practising any Yoga system serene and calm environment is a “must” so this meditation cell serves as a cave, as a Kasina and a sound and light proof cell to meditate peacefully lodging himself into it. So, because of this special arrangement, within a span of 49 days
the Yogis begin to encounter spiritual progress, generally called
nimittas, visions and experiences. This book is an out come of my
personal experience and it is a “basic work” and after
learning advanced levels more would come up. However interested
Yogis if possible to make “meditation cell” can begin
the practice with the help of this book or they can start meditation
in a dark room. Practising in a light proof place is the basic requirement
for this meditation. A model sketch is given in the appendix for
making a cell. When concentration is intensified all Yogis would
begin to sojourn in the light of the Buddha, as it is the starting
point to continue our journey then the meditation cell would not However it is advised to do the practice in the cell whenever it is possible that will stir up the Yogis to achieve further spiritual benefits. Biography of U LU GYI (ULUGYI) That was the beginning of 19th Century AD. U Aung was living in Kyangin Township, Modern Myanmar in Irrawathy district of Burma. One day U Aung and his friend U Shwe Hla were deeply engaged in alchemy for changing a small zinc plate into a gold piece. While they were engaged in their hard work, in front of U Aung’s house, there appeared an unknown stranger in the gigantic physique, with luminous face and with bright eyes asking “Is this the house of U Aung?” Hearing the call of a stranger U Aung came out of his house to see the person who is calling him. U Aung had never met the stranger before, appearing in divine characters in all respect white complex, tall with luminous face. Because of the brightness of eyes of the stranger U Aung could not see him face to face. However U Aung managed himself and politely asked the stranger “who are you sir?” and “what can I do for you” and he requested the stranger to get into his house. Then the stranger began to speak “I came to know that both of you are engaged in alchemy and trying to convert the zinc metal into gold. Do you So?” U Aung replied “Yes sir of course” “Have you succeeded in your attempt?” asked the stranger. “No sir, not yet, we are still striving and struggling” replied U Aung the stranger smiled mildly and told U Aung and his friend U Shwe Hla “May I assist you in your work, can I? Then U Aung and U Shwe Hla were very happy and accepted the proposal of the stranger. Then the stranger began to give instructions of secret formula one by one and the friends carefully carried out all the instructions. All the three were waiting for chemical change till evening. In the evening the stranger told the friends to go and see the result. Unbelievably the zinc plate had changed into a gold piece. All were overwhelmed by their success. Then stranger told the friends “O.K friends now take the gold piece to a gold shop and assess the price and its quality”. Besides, the stranger warned them not to sell the gold piece. U Aung and U Shwe Hla went to a gold shop and came back very happily and they told the stranger that the gold piece is real and pure one having more good qualities than ordinary gold in the market. Then the stranger told them “now I want to show you something, come along with me”. All of them went to the bank of the river with newly made thing. When they reached the bank of the river, the stranger asked U Aung to give him the gold piece. Keeping the gold piece in his right palm again asked the friends “Do you still believe it is pure gold”? They replied simultaneously “Yes Sir”, Soon after hearing the answer the stranger threw the gold into the deep river. The friends were astonished and their heart began to palpitate. And they politely and with respect asked the stranger “What you have done sir”? The Stranger advised them “your aim should not be this” “you have to do more than just alchemy”. Further the stranger warned them not to engage themselves in such activity hereafter and the stranger further told “I am going to teach you more than just alchemy “what I am going to give is holy thing and sacred” “No one can evaluate its price and worth”. “Now I depart from you and you can meet me at GYOPINKAUK”. The stranger left them. The friends were stunned and they were seeing the stranger going away from them without blinking and with a spiritual shock. The Stranger who met U Aung and U Shewe Hla was not any other person
but Bodhisatva U LU GYI, the founder of Buddhanusati (Buddhanutthati)
system of meditation. U LU GYI out of his spiritual experience and penence founded a new Buddhist meditative system called “Buddhanusati” (Buddhamutthi) which means contemplating or remembering the qualities of the Buddha. In the beginning he preached his new system of meditation in Paunde, in Prone District. Many people learned and became his disciples. Among his disciples U Aung, U Shew Hla and U Thaunk became the Gurus and were entrusted with the duty of teaching this system of meditation. Bodhisatva U LU GYI attained Mahaparinibbana in the year 1917 when he was 80 like the Buddha. (The biography of U LU GYI was narrated by Ven. Indasara sayadaw of Ingine, Myanmar) The very term “meditation” obviously denotes the supramundane purpose. The Buddha was the first spiritual master who denied the existence of soul and creator God not for mundane purpose but for supramundane purpose. So all the persons before venturing into a spiritual practice should have the idea of practising meditation and the purpose. In Myanmar Yogis come to all meditation centres for attaining final goal Nibbana. The Buddha has said “Nibbanam paramam sukham” which means “the enlightenment alone gives an eternal peace and bliss”. For achieving this final goal, the Buddha has taught various types of meditation according to the temperament and mental make up of his followers. Sometimes the Buddha remained silent. There are fourteen famous questions for which the Buddha remained unanswering. In those set of questions the followings are related with metaphysical aspects, such as whether the soul and body are identical, whether the soul survives after annihilation of the body, whether the world is finite or infinite, eternal or non-eternal etc. The Buddha exhorted that such inquiries do not take any one nearer to the goal “Vimutti” the state of freedom from all sufferings. Here the most urgent and immediate problem is to put an end to misery and all sorts of sufferings. So instead of discussing the metaphysical questions practising a meditation is good. The Buddha further said these metaphysical issues are useless ethically and intelectually uncertain. Hence the Buddha always tried to enlighten his followers on the most important issues of sorrow, its origin, its cessation and the way which leads to cessation of suffering. Theories are always helpless elements. We may learn a theory “How to swim”. If there is no water in the swimming pool theoretical knowledge turns in vain. If there is water in the pool and the person is physically handicapped again his knowledge about “Swimming” is useless. Here are some hints before venturing into practical side. This is the nature of the World. Dukkha - pain or suffering or dissatisfaction The above basic doctrines can be understood only through following the Noble - Eight fold path of the Buddha. Right View The readers are taught how to practise "Right mindfulness" and “Right concentration or meditation” By doing “Right concentration” and “Right mindfulness or meditation" the readers [here after called Yogis] will practically understand the remaining steps of Noble eight fold path and three characters of the world Dukkha, Anicca and Anatta. While Yogis go on step by step they begin to encounter certain “signs” and experiences and finally they would begin to sojourn in the light of the Buddha. This system of meditation can be summarised by the following very words of the Buddha. “ Bhikkhus, there are four splendours, what four? The Buddha in his first sermon, “Dhamma-cakkappavattana Sutta” has said “... thus, bhikkhus, in regard to things [dhamma] unheard before, there arose in me vision (cakku) Knowledge (nana) wisdom (panna) true knowledge (vijja) and light (aloko). “.... Consciousness of supramundane insight produce light that is extremely strong and powerful: for example, the light of the Enlightened one’s (The Buddha) enlightenment spread throughout the ten-thousand fold world system. [“Knowing and Seeing” Ven. Pa-Auk Tawya, Sayadaw, Revised edition, WAVE Publication Kula Lumpur, Malaysia 2003 PP 15-16] Steps of Meditation Then sit either facing north or east. The eyes neither should completely be opened nor closed but keep them half slightly opened and keep looking at a point on the floor, though it is very dark, at a distance of your hand reach. So it automatically makes a 45° angle view at the floor. You may slightly bend the head towards the looking point. After having fixed the eye-sight as explained above begin to practise as explained hereunder. Begin to note the breathing both inhale and exhale. It should be a normal breath. Further when you take the above mentioned sitting position you will begin to breathe naturally. You should neither force the breath nor increase the frequency of inhale and exhale nor slow down the breath frequency. Then begin the practice. While inhaling add mentally the word “The Buddha” for technical purpose the Pali term “Buddha” is enough. You should adjust the length of pronouncement according to length i.e. duration of inhale and should not adjust the length or duration of inhale according to your pronouncement of the word “Buddha”. Likewise while exhaling add the word “Anusati” which is pronounced as “Nutthati” in Myanmar accent. The Pali phrase “Buddhanusati” literally means “remembering the Buddhas’ qualities or “Contemplating on the qualities of the Buddha”. Here Yogis are reminded one thing that “What you think, you will be so”. Hence when you ponder over the qualities of the Buddha your inner or core being would turn or be at par with the Buddha’s qualities. The purpose here is not just to pronounce the words mechanically. As already mentioned when practice is begun there are three types of “Samatha Systems” naturally combined. 1) As Yogis observe inhale and exhale, here Anapanasati is employed. So apparently it seems to be one method but practically and technically speaking the above three types of “Samatha” systems are combined here. As such it is wholly and absolutely traditional and Buddhist system. Some Special features of this Technique 2) Yogis begin to feel or encounter several “nimittas” signs, some mystical experiences and unusual and verbally could not explained experiences, even within a span of two or three days. 3) But the teachers take all care and suitably guide the Yogis not to attach with such experiences untill the real and ultimate goal is achieved. 4) Mental impurities are quickly plucked out and yogis would begin to note that Metta, Karuna, Mudita and Upekha creeping up in their mind. 5) Yogis are expected to record their day to day experiences in a note book. This enables the teacher to watch and guide the Yogis, when they take a wrong course of meditational progress. This helps the teacher to put the Yogis in the correct track when they are distracted by unusual visions and experiences, and the teacher could give suitable instruction. 6) Actually the meditational progress is discernible to the teacher as well as to the Yogis. 7) Master-disciple relationship is cultivated here so the teacher shows always keen interest in the spiritual development of the Yogis. 8) What Yogis see and feel that should be recorded and reported to the teacher. It is like a monitor which indicates the fact that whether the so-called Yogi is practising meditation or simply sitting in the meditation cell. 9) When concentration becomes poor and disturbed by wandering mind the “nimittas” begin to disappear. So a Yogi can quickly note his distracted mind and bring the mind back to his main object i.e. noting the inhale and exhale with respective terms “Buddha” and “Anusati” and fixing his eye-sight as explained earlier. 10) Yogis, if concentration is more and more intensified, begin to see visions, and nimittas in between face and looking point sometimes in the entire meditation cell even from the back side of his head. 11) As “sankhara” [mental make up] changes person to person the Yogis are not allowed to discuss their experiences with comeditators except with the teacher. Because the other Yogis who has not experienced anything and not encountering nimitta would begin to visualize something deliberately which would imped them to get real meditational experiences 12) All the above experiences are achieved within a span of 49 days i.e. during this basic course. The Yogis are given further advanced level trainings if they are fit for undergoing such practices which the teacher decides by analysing Yogi’s record. 13) Yogis here should remember one thing that though the ultimate experience is same to all practitioners, meditational progress and experiences vary from Yogi to Yogi. So discussing with either comeditator or a non-meditator would mislead the sincere practitioner.
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