ASANA - part 1

THE problem before us may be stated thus simply. A man wishes to control his mind, to be able to think one chosen thought for as long as he will without interruption. As previously remarked, the first difficulty arises from the body, which keeps on asserting its presence by causing its victim to itch, and in other ways to be distracted. He wants to stretch, scratch, sneeze. This nuisance is so persistent that the Hindus (in their scientific way) devised a special practice for quieting it. The word Asana means "posture; but, as with all words which have caused debate, its exact meaning has altered, and it is used in several distinct senses by various authors. The greatest authority on "Yoga" is Patanjali. He says, "Asana is that which is firm and pleasant." This may be taken as meaning the result of success in the
practice. Again, Sankhya says, "Posture is that which is steady and easy." And again, "any posture which is steady and easy is an Asana; there is no other rule." Any posture will do. In a sense this is true, because any posture becomes uncomfortable sooner or later. The steadiness and easiness mark a definite attainment, as will be explained later on. Hindu books, such as the "Shiva Sanhita," give countless postures; many, perhaps most of them, impossible for the average adult European. Others insist that the head, neck, and spine should be kept vertical and straight, for reasons connected with the subject of Prana, which will be dealt with in its proper place. The positions illustrated in Liber E (Equinox I and VII) form the best guide.
From : THE WAY OF ATTAINMENT OF GENIUS

VIPASSANA, CITTANUPASSANA and DHAMMANUPASSANA

Emphasizing the mind is most important.

If you know your mind then you use the mind to look at your kaya (body) and vedana (feelings). The kaya you know with your mind, the vedana you also know with your mind.

If you get skilful with Cittanupassana then you can do Dhammanupassana.

The basics of Vipassana meditation requires that you know both the body and mind, but the mind is more important. So that is why it is emphasised here.

When we meditate, we use our minds — that is why we should look at our mind. Cittanupassana is part of the Four Foundations of Mindfulness; therefore we should know the mind. When you observe anything, all four foundations of Mindfulness (Satipatthana) are already there anyway.

You must know rupa and you must also know nama — only then you will have an all-rounded view and knowledge. The mind will be able to work smoothly only if you understand the nature of the mind that is working.

When you understand the nature of the sati, the samadhi, the viriya, then you can really ascertain whether they are working properly of not.

Next, the defilements (kilesa) only happen in the mind. If you are not aware of their presence in the mind, you will find you cannot meditate well.

If you don’t know what attitude you are practising with and you are having the wrong attitude, you cannot achieve anything in the Dhamma.

Between the knowing mind and the object, if you don’t know the mind, you cannot see true paramattha. If you know-observe just only the object, you cannot be completely free from concepts.

And whether you are doing kaya or vedananupassana or anything you have to reach the knowing mind because this is how the Path is. There is no other way.

The practice of the Dhamma is such that you must come to this point where you know the knowing mind, awareness; being aware of your awareness.

Every practice must come to this point.
From - Buddhist Meditation - Contemplation of the Mind