Vipassana for Westerners

Be a physiologist in your self-relation. Since feelings are felt, feel them in their sense aspect, which is all real sensations really are.

What can be more present than the totality of your sensations now? Inner sense is total sympathetic nervous stimulation. Each bit of presence is felt.

Vedana is very soft, It is there even in Witness consciousness. It is an essence of …

A journey from pain to liberation.

The Buddhist sequence:

  1. Consciousness (Rebirth consciousness)
  2. Mind and body (Mentality and Corporeality)
  3. The six sense bases (five physical senses and the mind)
  4. Contact (between objects and the senses)
  5. Feeling (Pleasant, unpleasant or neutral sensations)
  6. Craving (for continued contact and feeling)
  7. Clinging


Becoming (Karmic force)

This is a story of thickening, into this feeling and compelled self.

Consciousness (Rebirth consciousness)

Refers to the witness consciousness that makes a bare pure sensible subject. This comes about by adding just a minimal condition: that there is not-self which is an object. The minuscule Newton of force that counters things, thus arising as subject. Countering—the urge to say “I” in distinction to all presence. This separating out of a constricted point-of-view is the generation of the proto-subject, or individuated consciousness. A theater separates itself out of Being. Now there is witness not space, yet so close to being it. We say we have space, instead or we are space. But merely uttering “space” is enough—that is the birth of Consciousness.

Mind and body (Mentality and Corporeality)

With this are born two seeming substances. Once the subject separates, and as it acquires powers of mediated self-stimulation, it grows into a world of extended self. A self that does internal acting. It raises recollected images of things and compares them, for example. It knows identity from difference. It speaks truths by separating properties from perduring bodies. That is red is an internal act. The Witness is juggling to itself and asserting propositions about all of space, about the Being that it just separated from. The “I” has faculties and a model of reality. Anyway, the Witness becomes an agentive executive at the center of self-referring action. It bathes in a power of recollection and re-presentation. It performs acts before itself with itself as static center that holds it all together. Because one subject persists across acts of image positing and combination, world\-making becomes possible.

The Witness that has created itself volitionally as negation of space grows powers of synthesis thanks to re-triggerable rules of image-making and being a unitary spectator of plurality. (Note that negation of space is the birth of the subject. Physiologically, this is the negation of passing, which is the objective aspect of persisting consciousness. Being is configuration, and configuration is always changing. A wave by nature is an informing of space and not a new creation, an anti-space that fills it. No, only space fills space). All that is of being, which we take to be other than sensation, is regularity and nothing more. There is sensation, and there is sensation imagined as tied by underlying regularity. This is representation, which is built in turn on the fundamental power of re-presenting passed sensations, storing them, using them as terms in acts of computation. Chaining them through inference. And even the act of judgment, or subsumption of of a “predicate over a subject”—this, too, is an imaginary act. And it is built from prior imaginary acts: I invent the subject concept as a a “logical combination of predicates.” All of this is talk about our own fictions. The things we do become the objects to which our acts correspond. I combine properties as words when I construct a complex concept, such as acidic warm wet pink rosebud. We cannot help but think of properties as combining in the same neat way as words. Of course words combine—they are nothing, even to us. Only the imaginary has presence. Concepts are never present as images. They are empty of presence and can always violate the Pauli exclusion principle—words are never present. Of course they can be combined.

That is the internal experience. But this is happening only thanks to the material systems of mediation that enable it. There is, extended in spacetime, a negentropic mechanics that constantly enacts this comparing, reflecting, recalling, and abstracting. It is our bodies that are extended in space, this extension permitting the differential lags of the internal juggling of mentation.

The six sense bases (five physical senses and the mind)

My body also fills me with sensation, the types of which are types of perturbation handling at my body’s receptive fields..

Contact (between objects and the senses)

Then, there is the strange re-encounter with our former spouse, all of space that we have negated. It now comes, thanks to my embodiment, as corpuscular things, forces, and energy in space. My body is equipped with receptive fields that, when perturbed, produce different kinds of presence for Witness consciousness and mentation. The contents of the objective are energetic reverberations and amplifications from energetic impact on the negentropic body, the extended network of mentation and the embodiment of the space-negating Witness, by external bodies. Sensation is the digestion of body-body impact.

Feeling (Pleasant, unpleasant or neutral sensations)

Survival is what lets the body survive. Biological evolution has made organisms automatically respond to body impact. The organism gleans information from impact. The organism then moves, in space, towards or away. The whole organism does this. The whole organism acts as a unity in relation to all of surrounding space. The subjective experience of motivation is called vedana. It is the feeling of pain or anti-pain.

Craving (for continued contact and feeling)

When anti-pain arises, the organism as a whole moves towards the source. But there is also an internal moving-towards. The Witness seeks to retain pleasure, just as the organism seeks it in space. The body’s motion is the craving of the internal subject.


This is the making-permanent of craving. The Witness, per impossible, seeks to attach itself the the pleasure-source.

Becoming (Karmic force)

Here, action being done, a pathway is established that makes its repetition more likely. The machine becomes habitual—and this propels you ahead. Your own actions have become engrained as forces that coerce you in the future.

… and then, being a clinging robot, you suffer.