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Sati-sampajanna means mindfulness with clear comprehension (or knowing).

It is a useful exercise to practise while one goes about daily life. It can help calm and centre the mind and bring insight into dependent origination.

Basically, whatever activity one is engaged with becomes one's meditation.

One is aware of what one is doing, where one is. Of one’s behaviour, of that which is appropriate.

Aware of what is non-delusion. Abandoning the wanting, the angst, and the clinging.

Fully here in this present moment, with life as it is -- our dhamma teacher.

One can get into a light samadhi doing this. It can be a refuge from difficult thoughts and emotions. A way of releasing the past and the future by being fully present to whatever task one is doing here and now, without the self-centred dream blinding us to what is real.

There are many ways to practice this. Sometimes it's nice to have an expansive open awareness. Other times it's nice to keep attention fixed on one thing. Depends on the mood, and this is where one must use wisdom and discernment to know what is needed in each given moment. This wisdom and discernment grows with experience. We are all unique, we have all been conditioned differently, no two people are exactly the same. Each one of us must tweak the practice to suit us.

Try to find something in awareness that brings some relief to the mind, even if it just seems like small relief, stay with it, it will grow.

Each situation and circumstance are different. Different objects of meditation work better at different times.

For example, sometimes I will just stay with the feeling of my feet on the ground. When I first did this, the sensations in my feet were quite dull. But after many hours of practise, the soles of my feet have now become very sensitive to the point where I swear I can feel vibrations in the ground, can sense things I couldn’t sense before.

I also like the feeling of the whole body moving as one.

The feeling of movement, how the body feels when it is in motion.

Or the feeling in my hands when holding an object. Is it hot or cold, smooth, or rough, heavy or light etc...

I also like to pay attention to the feeling of the air element in the space immediately around me. Or remain centred with the breath, whilst also aware of everything else happening in peripheral awareness. Where I am, what I am doing.

Sometimes I like being anchored in the spine, that can feel very good. Or the top of my head, the face, the neck, the heart, the belly, the arms, the legs.

The touch of clothing on the skin.

The natural elements are great too. The solidity of earth. The fluidity of water. The cool invisible changing touch of air. The light and warmth of fire, the sun.

The expansive and open feeling of the space element.

The knowing of consciousness, of awareness itself.

Other times I will contemplate interdependence, change, impermanence.

Sometimes I will pay attention to two things at once, such as the breath in my belly and the breath in my nostrils at the same time. Or my feet and hands, or the air element around me as it touches the skin and the sensations in the body caused by breathing.

Sometimes I centre with the emotion of goodwill. With peace and calm. With equanimity.

It depends on what feels good at the time. Take any guidance and make it your own. Find what helps you. Each of us must be our own refuge.

It is not easy; it can be challenging to keep bringing the mind back over and over. One may sometimes need to talk oneself into doing it. Or use the voice of another if really stuck. Read a book, an article or listen to a dhamma talk.

Learn to recognise the hindrances when they are present in the mind: craving, ill-will, fatigue, worry, doubt.

Notice how we talk to ourselves, and how it feels when the hindrances are present in the mind. For me I start feeling unpleasant feelings and notice I am stressed, that for me is a clear sign I am absorbed in unwholesome thoughts. That craving is present in the mind.

During the day, notice if you are stressed. Pause and ask yourself, am I suffering? What is the cause of this suffering? What can I do to ease that suffering? What can I practise to bring relief?

Whenever suffering is present, the five hindrances will also be present.

Applied and sustained attention to something wholesome secludes consciousness from the five hindrances.

When the hindrances are absent, one will feel great relief. When that happens it can help to note how much better it feels when they are absent from the mind, this can help to train it to see the difference and become more willing to abandon unwholesome states of mind, knowing that they are causing suffering, and that it feels much better to let go of them.

Practising sati-sampajanna complements sitting meditation and makes it easier to transition from daily life to sitting, and from sitting to daily life. It keeps the samadhi going and keeps the sign of peace steady in the mind throughout the day.

Sometimes though I do like to think and ponder and reflect on things. Thinking isn’t wrong. It can be a helpful tool. The way we talk to ourselves is a powerful tool. We can talk ourselves into different states of mind.

It depends what mood I'm in. Thought can be used as a meditation object, and used to seclude consciousness from the hindrances by thinking on a topic that is wholesome and staying with that topic.

Repeating a mantra over and over can also do it, or singing, or chanting.

It is the seclusion from the five hindrances that's important. That's what leads to joy, serenity, unification of mind, and equanimity.

It is hard to put into words.

It is an embodied feeling. One is anchored in the body, the subtle body as it feels from within. There's a safe space in the centre of us that is empty. One can anchor the centre of awareness there and still be present to everything else happening, but free from it at the same time, not clinging, not affected negatively by the changing vicissitudes of life. It is the empty seat at the centre of one's being. The inner cave.

Why is it empty? Because there's nobody there. No person. No self.

One can see this directly by playing around with the six senses: sight, sound, taste, smell, touch, mind (thoughts, memories, and ideas).

Divide each sense impression up into three different parts.

1. The object being sensed.
2. The contact with the sense organ.
3. The sense consciousness that arises from that contact.

One can see dependent origination in this. Notice how sense impressions arise dependent on conditions, and when those conditions cease so do the sense impressions.

Am I the object being sensed?
Am I the contact at the sense organ?
Am I the sense-consciousness that arises from that contact?

When I touch an object, I feel sensations. When I stop touching that object the sensations cease.

When my foot touches the ground there are sensations. When the foot is lifted off the ground the sensations cease. Am I the ground? Am I the sensations? Am I the consciousness which arises whilst contact is made, then disappears after?

Am I the sights, sounds, tastes, smells, touches, the thoughts, and ideas?

Where do thoughts and ideas come from? Mostly from the world, from books, articles, podcasts, videos, the media, our memory of the past, from the people we associate with.

Am I any of those things?

Who is this ‘I’ ?

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' Just as a skilled physician has different medicines for different ailments, so the Buddha has different antidotes for the different hindrances, some equally applicable to all, some geared to a particular hindrance.

(N.b. The five hindrances are: 1. craving, 2. ill will, 3. dullness and drowsiness, 4. restlessness and worry/remorse, 5. doubt.)

In an important discourse the Buddha explains five techniques for expelling distracting thoughts.

1. The first is to expel the defiled thought with a wholesome thought which is its exact opposite, analogous to the way a carpenter might use a new peg to drive out an old one. For each of the five hindrances there is a specific remedy, a line of meditation designed expressly to deflate it and destroy it. This remedy can be applied intermittently, when a hindrance springs up and disrupts meditation on the primary subject; or it can be taken as a primary subject itself, used to counter a defilement repeatedly seen to be a persistent obstacle to one’s practice.

For craving a remedy of general application is the meditation on impermanence, which knocks away the underlying prop of clinging, the implicit assumption that the objects clung to are stable and durable.

For craving in the specific form of sensual lust the most potent antidote is the contemplation of the unattractive nature of the body.

Ill will meets its proper remedy in the meditation on loving-kindness (metta), which banishes all traces of hatred and anger through the methodical radiation of the altruistic wish that all beings be well and happy.

The dispelling of dullness and drowsiness calls for a special effort to arouse energy, for which several methods are suggested: the visualization of a brilliant ball of light, getting up and doing a period of brisk walking meditation, reflection on death, or simply making a firm determination to continue striving.

Restlessness and worry are most effectively countered by turning the mind to a simple object that tends to calm it down; the method usually recommended is mindfulness of breathing, attention to the in-and-out flow of the breath.

In the case of doubt the special remedy is investigation: to make inquiries, ask questions, and study the teachings until the obscure points become clear.

Whereas this first of the five methods for expelling the hindrances involves a one-to-one alignment between a hindrance and its remedy, the other four utilize general approaches.

2. The second marshals the forces of shame (hiri) and moral dread (ottappa) to abandon the unwanted thought: one reflects on the thought as vile and ignoble or considers its undesirable consequences until an inner revulsion sets in which drives the thought away.

3. The third method involves a deliberate diversion of attention. When an unwholesome thought arises and clamours to be noticed, instead of indulging it one simply shuts it out by redirecting one’s attention elsewhere, as if closing one’s eyes or looking away to avoid an unpleasant sight.

4. The fourth method uses the opposite approach. Instead of turning away from the unwanted thought, one confronts it directly as an object, scrutinizes its features, and investigates its source. When this is done the thought quiets down and eventually disappears. For an unwholesome thought is like a thief: it only creates trouble when its operation is concealed, but put under observation it becomes tame.

5. The fifth method, to be used only as a last resort, is suppression — vigorously restraining the unwholesome thought with the power of the will in the way a strong man might throw a weaker man to the ground and keep him pinned there with his weight.

By applying these five methods with skill and discretion, the Buddha says, one becomes a master of all the pathways of thought. One is no longer the subject of the mind but its master. Whatever thought one wants to think, that one will think. Whatever thought one does not want to think, that one will not think. Even if unwholesome thoughts occasionally arise, one can dispel them immediately, just as quickly as a red-hot pan will turn to steam a few chance drops of water. '

- by Bhikkhu Bodhi (from, The noble eightfold path: the way to the end of suffering ) available for free at: https://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html

'Herein the disciple rouses his will to overcome the evil, unwholesome states that have arisen and he makes effort, stirs up his energy, exerts his mind and strives. He does not retain any thought of craving, ill will, or harmfulness, or any other evil and unwholesome states that may have arisen; he abandons them, dispels them, destroys them, causes them to disappear.' - The Buddha

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" When dealing with the demons of defilement, you have to look for both their good and their bad points. Only when you see both sides can you be said to be discerning and wise. When you can take bad things and make them good, that's when you're really outstanding. If you take good things and make them bad, that's no good at all. Even when you take good things and make other good things out of them, that's not really special. There are three levels of goodness: good, excellent, and outstanding. A good person does good. An excellent person takes something good and makes it better. That's excellent, but not outstanding. An outstanding person takes bad things and makes them good. "

- Ajahn Lee

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Sometimes I feel alive, enthusiastic, full of excitement and wonder. Other times I am like a flat battery that can't seem to hold its charge or see much hope in anything. Other times there's an odd mix of brain chemistry that is so horrible I can't put it into words. 

It is helpful for me to remember the brain is the body. It is dependent on conditions largely outside my control, meaning it will change. It won't always function in the way I wish it would, and eventually it will cease when the conditions it depends on cease.

That is the way of things with dependent origination. Conditioned phenomena is impermanent. It isn't gloomy to think this way. It can be a helpful tool to bring some equanimity to the mind. It helps me let go of the clinging and aversion towards things, and to stop taking it personally. Which decreases the suffering somewhat.

Sometimes difficult things happen that are outside our control. And sometimes it’s our own fault, we behave in unskilful ways and reap the kamma for it. Whatever it is, we then go and add more suffering to the situation with the longing, aversion, and taking it personally. This is the mental pain we add to physical and worldly difficulties. This is what makes us suffer.

I remember one night I got stranded on the mainland after missing the last boat back to the island. I had just completed a lengthy 10-hour journey coming back from my dad’s funeral. And I arrived at the ferry terminal late due to a delay with the coach. I felt exhausted and a bit unwell. There was nowhere to stay, and a long wait till the next ferry in the morning. So I went to sit on the beach, tried to roll a joint to make myself feel better. And I'd almost finished rolling it, when there was a huge gust of wind that blew it all away, and then it started raining. I felt like the person off the Hamlet advert, but without the cigar.

Then the day of the funeral all came back to me, and I burst into tears. It all just gushed out. I felt so lonely.

Then I saw my dad’s face in the sea. And I said I was sorry for not getting chance to speak to him before he died. I wished him well and told him he was loved.

Then the wind and rain became unbearable, so I went to find some shelter. I spent the rest of the night alternating between walking, standing, and sitting meditation.

I went through so many mood swings in that one night. Like the mind was changing, morphing into all sorts of different shapes and patterns. I was even seeing things that weren't there. It was challenging.

Through it all I tried to remain still and not get disturbed by the changing psychic weather. I just kept bringing my attention back to the breath and body to calm and centre the mind. Not engaging with anything else. Meditation felt like a refuge. There were strange eerie sounds at times like banshees wailing. (They turned out to be seabirds, the tunnel making their calls echo in ghostly ways).

 Eventually after many hours of this, the mind converged into a oneness, and it all disappeared. The psychic weather passed. Leaving behind a stillness and beautiful emptiness that I can't put into words. 

I was greeted at sunrise by a friendly pigeon watching me intently with smiley eyes. Then it vocalised a set of patterns, and some moments later another pigeon responded in the distance with a different set of vocal patterns.

The pigeon flew away. 

The wind and rain outside had stopped. It also dependent on conditions.

I went to get a coffee and my card was declined by the reader. I laughed, and the cashier laughed as well. She said that happens to her all the time, and that she keeps a supply of cash with her just in case.

Luckily, I had a few coins on me and managed to buy the coffee.

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The twelve links of dependent origination as I understand them are:

Ignorance --> Mental dispositions and volitional actions --->  Conditioned consciousness ---> Name and form (mind and body) ---> The six senses ---> Sense contact (sense impressions) ---> Feelings (pleasant or unpleasant) ---> Craving ---> Clinging ---> Becoming ---> Birth ---> Death

When it comes to reincarnation and how that works, in a very basic way. 

There is death. After death the mental dispositions, (tendencies of the mind) lead to volitional actions. These condition consciousness to seek out a new womb, a new body, a new state of becoming. This creates the body and mind, the khandhas. Which leads to the six senses: sight, sound, taste, smell, touch, thoughts and ideas. This in turn creates sense impressions. Which we feel as either pleasant, unpleasant, or neutral. These feelings lead to craving for more of the pleasant sensations and less of the unpleasant ones. We all tend to like pleasure and dislike pain. So we cling to what we like and want more of. We take on an identity. This is me, this is mine, this is self, the conceit 'I am'. This leads to becoming, which leads to birth, (and if you are a biological being of this Earth realm) old age, sickness, death and loss.

Rinse and repeat

 Upon death, ignorant of the mental dispositions and actions that lead to suffering (both mental and physical). Conditioned consciousness seeks rebirth, this leads to name and form (or body and mind)... and the cycle carries on. 

Because of ignorance it can go on indefinitely.

This is a very brief sketchy description,  Any gaps in my understanding are homework for me and the reader (-;

 It can be helpful to try and articulate one's understanding. I read somewhere that this is one of the ways we learn is through attempting to articulate our understanding of things. It doesn't have to be in writing. Can just be verbally out loud to oneself. This can be suprisingly helpful in checking one's understanding of a teaching and where there are gaps in one's knowledge, which points to what homework needs to be done.

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Something I find helpful as I go about my day. Is to just suddenly stop and notice how I am feeling. The mind, the emotions, the body. Whatever it feels like in this moment.

It feels like this.

It can be helpful to stop sometimes and do that. It creates a bit of space. A pause in the story. The thoughts are still present but I am not absorbed in them anymore. I am centred in emptiness. Sounds strange, and difficult to put into words. The emptiness is not a negative thing, it feels freeing and expansive. It contains everything that is happening in the moment, yet it isn't the things it contains. It is not a dry, detached emptiness. It just feels safe. If that makes any sense...

I have been reflecting a lot on the four noble truths, thinking about craving (tanha).

Craving for sense pleasure (kāma-tanhā);
Craving for existence (bhava-tanhā),
and craving for non-existence (vibhava-tanhā).

The second noble truth says that craving is the cause of suffering and gives the instruction for it to be abandoned. But that sounds a bit harsh, so I am trying to find a better word than 'abandonment'.

One way I do it is. When I notice my mood is a bit off and there is a lack of peace. I stop and inquire. I notice craving in its three aspects. Note how the craving creates a feeling of unease in the mind, a restless anxiety, fear, discomfort, yearning, and discontent. Craving is stressful.

Thoughts to do with longing, resentment and conceit are unpleasant. They don't feel good. They feel toxic and make the mind an unhappy place. I notice how craving creates tension in the mind. How it creates a feeling of lack and dissatisfaction. A feeling of compulsion. How it divides the mind against itself. How all the wanting becomes delusion. The mind gets absorbed in the stories it tells itself about the world and the things it wants, and the things it doesn't want, takes it all personally. The self-centred dream.

I notice this and stop following it. I don't judge it, or identify with it. I feel compassion for it, understand it for what it is. let it be there, and notice how it all feels without the story. How the body feels in this moment. How the mood feels. How this present moment feels. Accept it all for what it is, as it is. And just breathe in, breathe out.

Not pushing anything away, nor chasing after it. Not seeing anything as self or other. Just breathing through it. The whole body absorbed in the feeling of the cool air going into the nostrils and the warm air going out. Like when one steps out onto a balcony and breathes the fresh air, and it feels soothing. That feeling of invigoration. The body still, calm, open, and at ease. The breath energy filling every part of it. Uplifting the mind, freeing it from concerns, bringing relief.

The craving settles. The involuntary movements of the mind cease and there is peace for a time.

Then the craving comes back again.

Rinse and repeat.

But do the work gently, with good humour. With kindness. Don't take it all too seriously. Joy is part of the path too.

***

Sound of air like

Gaia speaking

White noise

Whispering 

Thoughts

To sleep

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