one piece episodes watchop

Mindfulness of mind: Being aware of qualities that define the overall state of the mind
(the ppt used is here:
http://www.lifesci.sussex.ac.uk/home/... )

For overview of Satipatthana practice see: http://www.lifesci.sussex.ac.uk/home/....

For this practice choose one of the body meditations (as we did for the second Satipatthana: https://www.youtube.com/watch?v=di2vG...) and then, once settled ask oneself;

1. Do I feel worldly desire? If so, on what pleasant or unpleasant experience does it depend? (E.g. the thought of muffins; the emptiness in the stomach.) Simply be aware of the desire and its dependent conditions.
If one doesn't feel worldly desire, acknowledge one doesn't.
2. Do I feel ill will/aversion? If so, on what unpleasant experience does it depend? (For example, fear of losing something; shame, etc.) Simply be aware of the ill will and its dependent conditions (i.e. feeling).
If not, acknowledge one doesn't.
3. Do I feel doubt about the value of meditation right now? If so, on what pleasant, unpleasant or neural experience does it depend? (For example, the pleasant thought of watching a movie now; the contrast with the neutral experience of observing the breath; the unpleasant experience of time passing slowly.) Simply be aware of the doubt and of its dependent conditions (i.e. feeling).
If one doesn't feel doubt, acknowledge one doesn't.
4. Do I feel lack of energy or sleepiness? If so on what pleasant, unpleasant experience might it depend? (For example, the pleasant or unpleasant experience of not doing anything; the neutral experience of an extended attention to a limited sensory object like breathing; the unpleasant experience of not looking forward to something) Simply be aware of the hindrance and of its dependent conditions (feeling).
If one doesn't feel the hindrance, acknowledge one doesn't.
5. Do I feel restlessness and worry? If so, on what pleasant, unpleasant or neutral experience does it depend? (For example the thought about what the person in the next room might do next.; the clinging to a pleasant experience that might disappear.) Simply be aware of the hindrance and of its dependent conditions (feeling).
One can be curious about a hindrance, as one compassionately observes it from a small distance. Having brought mindfulness to the hindrances, and their dependence on feeling tone, they may be in sufficient abeyance to concentrate on one's primary meditation object, and also observe the quality of one's mind in so doing:
6. Am I being mindful right now? Note does not depend on prior feeling state; one can decide to be mindful anytime!
7. Is my attention narrow or broad? For example just on the heart or on all the organs in the torso? Just on the breath at my nose or on my whole body as it breathes? Note depends on mindfulness, not on prior feeling state.
8. How well am I concentrating on my meditation object? Depends on mindfulness. (Mindfulness and concentration can lead to pleasure, making concentration easier.)


In sum, the third Satipatthana can be seen as a means for initially lightly trouble shooting one's meditation, in preparation for the fourth Satipatthana, which systematically takes one through the process of acquiring the deeper insight needed for flourishing (including, initially, more thoroughly removing the hindrances). Or the third Satipatthana can be seen as a end in itself; a reduction in the hindrances is freedom, the removal of suffering.

For discussion of the relevant Sutta:
Analayo (2004). Satipatthana: The Direct Path to Realization. Windhorse.

Mindfulness of mind: Being aware of qualities that define the overall state of the mind
(the ppt used is here:
http://www.lifesci.sussex.ac.uk/home/... )

For overview of Satipatthana practice see: http://www.lifesci.sussex.ac.uk/home/....

For this practice choose one of the body meditations (as we did for the second Satipatthana: https://www.youtube.com/watch?v=di2vG...) and then, once settled ask oneself;

1. Do I feel worldly desire? If so, on what pleasant or unpleasant experience does it depend? (E.g. the thought of muffins; the emptiness in the stomach.) Simply be aware of the desire and its dependent conditions.
If one doesn't feel worldly desire, acknowledge one doesn't.
2. Do I feel ill will/aversion? If so, on what unpleasant experience does it depend? (For example, fear of losing something; shame, etc.) Simply be aware of the ill will and its dependent conditions (i.e. feeling).
If not, acknowledge one doesn't.
3. Do I feel doubt about the value of meditation right now? If so, on what pleasant, unpleasant or neural experience does it depend? (For example, the pleasant thought of watching a movie now; the contrast with the neutral experience of observing the breath; the unpleasant experience of time passing slowly.) Simply be aware of the doubt and of its dependent conditions (i.e. feeling).
If one doesn't feel doubt, acknowledge one doesn't.
4. Do I feel lack of energy or sleepiness? If so on what pleasant, unpleasant experience might it depend? (For example, the pleasant or unpleasant experience of not doing anything; the neutral experience of an extended attention to a limited sensory object like breathing; the unpleasant experience of not looking forward to something) Simply be aware of the hindrance and of its dependent conditions (feeling).
If one doesn't feel the hindrance, acknowledge one doesn't.
5. Do I feel restlessness and worry? If so, on what pleasant, unpleasant or neutral experience does it depend? (For example the thought about what the person in the next room might do next.; the clinging to a pleasant experience that might disappear.) Simply be aware of the hindrance and of its dependent conditions (feeling).
One can be curious about a hindrance, as one compassionately observes it from a small distance. Having brought mindfulness to the hindrances, and their dependence on feeling tone, they may be in sufficient abeyance to concentrate on one's primary meditation object, and also observe the quality of one's mind in so doing:
6. Am I being mindful right now? Note does not depend on prior feeling state; one can decide to be mindful anytime!
7. Is my attention narrow or broad? For example just on the heart or on all the organs in the torso? Just on the breath at my nose or on my whole body as it breathes? Note depends on mindfulness, not on prior feeling state.
8. How well am I concentrating on my meditation object? Depends on mindfulness. (Mindfulness and concentration can lead to pleasure, making concentration easier.)


In sum, the third Satipatthana can be seen as a means for initially lightly trouble shooting one's meditation, in preparation for the fourth Satipatthana, which systematically takes one through the process of acquiring the deeper insight needed for flourishing (including, initially, more thoroughly removing the hindrances). Or the third Satipatthana can be seen as a end in itself; a reduction in the hindrances is freedom, the removal of suffering.

For discussion of the relevant Sutta:
Analayo (2004). Satipatthana: The Direct Path to Realization. Windhorse.