Vipassana meditation techniques for stress relief.(Collection from various books of Theravada Budhism ).
If we want to experience it directly, we need to turn away from objects and pay attention instead to the simple fact that they are known
When the mind is un distracted, consciousness appears clear and unobstructed. Nothing comes between it and the known object. The un distracted mind knows things directly and immediately. Thoughts about objects always follow the direct knowing of them.
We often believe that consciousness is who we really are.
We believe we are really the watcher, or the witness that seems to be behind everything.
We say "I see" or "I think". But who is it that's actually doing the seeing and thinking? Is there really some "I" standing back behind it all, or is that just a deeply-rooted belief?
The Buddha's teaching is about not clinging to anything that is changing, no matter how refined or subtle it may be. This includes consciousness, which the Buddha said also arises and passes in connection with objects. The belief that consciousness is our true self is a subtle form of clinging in the mind.
If we cling neither to objects nor to the knowing of them, then what?
What stands revealed when there's no clinging to anything at all? This is the experience of peace, of freedom from suffering, that the Buddha meant when he called his teaching the sure heart's release. And it is always available for each of us, at any moment. That is why each moment is worthy of our attention.
Awareness without an object
Up to now, we have been making a deliberate effort to return to the breath again and again in our sitting practice. This strong effort is necessary to overcome our equally strong habit of becoming easily distracted and lost in thoughts.
Awareness without an object continued
However, if we have been able to remain calm and focused on the breath, we can see what happens if we let go of making any effort to direct our attention anywhere.
Instead of choosing to return to the breath, we can let our awareness be "choice-less." We can let whatever is predominant in our experience come and go while we simply stay aware of it.
Our attention might remain on the breath. Or it might go from one thing to another: first the breath, then a sound, another sensation, a thought, back to the breath, and so on, in succession.
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