excerpts

Don't focus, actually, let your attention wander but with a goal to see them – as if you were walking on the forest path and concentrating on the path itself but suddenly you look up and start seeing trees, sunlight, etc. etc., and just looking at the whole picture around you.

You will start seeing/feeling glimpses of your systemmates in the bigger picture (it can be your wonderland as a “second vision” or it may be just a modified reality around, or actual reality with systemmates overlaid on it). Not necessarily visual (that's sorta rare) but sorta a corner-of-eye movement feeling.

Once you have that, you can try gently focusing on that feeling, to tune in on a systemmate, sorta drawing them out and them becoming more distinct in the mind's eye, but never trying to stare at them directly. Maybe that would help with the communication! Relaxed attention to them, instead of focused and forceful one.

You can do the same with the group. Our host used to be able to hold 5-6 of us in the mind's eye at the same time, so he could see us do things and therefore reinforce his own ability to believe in us, and therefore the ability to hear us.

I can nowadays see umm... three? Consistently. But I'm preoccupied with other things and not training that.

TL;DR try to listen to them while your mind is kind of relaxedly open to them (like you would listen to a friend on a couch beside you) as opposed to tightly focused (like an interrogation room).

  1. Filtering: You take the negative details and magnify them while filtering out all positive aspects of a situation.
  2. Polarized Thinking: Things are black or white, good or bad. You have to be perfect or you're a failure. There is no middle ground.
  3. Overgeneralization: You come to a general conclusion based on a single incident or piece of evidence. If something bad happens once you expect it to happen over and over again.
  4. Mind Reading: Without their saying so, you know what people are feeling and why they act the way they do. In particular, you are able to divine how people are feeling toward you.
  5. Catastrophizing: You expect disaster. You notice or hear about a problem and start “what if's.” What if tragedy strikes? What if it happens to you?
  6. Personalization: Thinking that everything people do or say is some kind of reaction to you. You may also compare yourself to others.
  7. Control Fallacies: If you feel externally controlled, you see yourself as helpless, a victim of fate. The fallacy of internal control has you responsible for the pain and happiness of those around you.
  8. Fallacy of Fairness: You feel resentful because you think you know what's fair but other people won't agree with you.
  9. Blaming: You hold other people responsible for your pain, or take the other tack and blame yourself for every problem or reversal.
  10. Shoulds: You have a list of ironclad rules about how you and other people should act. People who break the rules anger you but you feel guilty if you violate the rules.
  11. Emotional Reasoning: You believe that what you feel must be true – automatically.
  12. Fallacy of Change: You expect that other people will change to suit you if you just pressure or cajole them enough.
  13. Global Labeling: You generalize one or two qualities into a negative global judgment.
  14. Being Right: You are continually on trial to prove that your opinions and actions are correct. Your being wrong seems unlikely.
  15. Heaven's Reward Fallacy: You expect all your sacrifice and self-denial to pay off, as if there were someone keeping score. You feel bitter or sad when the reward doesn't come.

However, true wisdom never comes to an individual until they are ready. And when they are ready, is not in the hands of any human or organization to decide. When a person is ready, truth will find them. They don’t require a search party or a mantra or a guru or a mountaintop cave. True wisdom is in the heart, sober and unencumbered, and ever waiting, and there is no power on earth that can create a barrier between this true wisdom and the individual who is properly prepared.

The only question is what is the best preparation? Is it membership in a collective organization like the Freemasons or a church or a spiritual organization? Is it reading the ancient books of knowledge? Is it going off to sweat lodges and vision quests? For every person, it is the same answer: when you reach out with authentic surrender, and you listen to your heart’s empowerment by expressing the virtues of your heart, your preparations are in process, and everything else simply provides texture, balance, challenge, and context.

As a meditator  
In order to symbolically link anapana to destressing  
Given an understanding that this is symbolic and not literal  
When I <verb>;  
Then I feel <action>;

Examples:    
  | verb   | action
  | inhale | peaceful air flowing in through the nose
  | exhale | the stresses of the day leaving through the nose

This is a method of applying symbolism to the act of anapana in order to destress more effectively. This works for me™️; it might not work for you without modification.

Given an understanding that this is symbolic and not literal

At some level, the raw data of what everything really is isn't exposed to us. Everything we see is literally reflections of things. This applies to concepts too. Everything is symbolic, even things you literally see. 😄

When I <verb>

The general idea of this is to link the stuff you want to align yourself with to the in breath (making it a part of you symbolically) and the unaligned stuff to the out breath (removing it from you symbolically).

Then I feel <action>

Now is when you get to have fun with what you want to add to or remove from you. I have found it is most effective to make the two things inverses of each other, eg. stress and peace, love and hate, calm and distressed, etc. Try things and see what works best for you.

Any complex organism, or machine for that matter, requires a period of rest. The rest is a way to reset the build-up of system stressors that result from incoming information overload and physical energy loss or entropy. The heart accumulates these stressors from the perceptual lens of the mind and body throughout the waking period. These stressors add density to the heart region, which, like fog, can obscure the heart's vision of understanding, and thus, its expression of compassion — that most cherished of all qualities.

The heart is a processing center of the mind-body. It absorbs the stressors and densities of human emotion, but over time, it needs to reset itself. It needs to reclaim its clarity, coherence and compassion. The heart both accumulates and stores energies, and it also transmits them through an electromagnetic field that is not bound by linear spacetime.

The best technique to reset the heart is to allow neutrality to flow in all spaces of your presence. 

This is how you do it.

Close your eyes. Take a few deep, centering breaths and as you breathe imagine that the space that cradles your heart becomes active. You can feel warmth in that region. You can place your hands over your heart. However you are led, feel this warmth as a cleansing energy, and hold it for as long as you can, even if only for a moment in time. If you can, give this warmth the color of a vibrant green — the kind you see in deep, primeval forests.

Now, as you feel this green, warm energy, allow it to drift upwards into your head, and then open your eyes and see the world through your heart. See it as if your were looking with your heart and not merely your eye-brain system. This is the reset. This is how you know when you have been successful, for you will see the exterior of your world as though is were a mirror of compassion.

First Source is the primal source from which all existence is ultimately linked. It is sometimes referred to as the Body of the Collective God. It represents the overarching consciousness of all things unified. This includes pain, joy, suffering, light, love, darkness, fear; all expressions and conditions are integrated and purposeful in the context of First Source. IT encompasses all things and unifies them in an all-inclusive consciousness that evolves and grows in a similar manner to how each individuated spirit evolves and grows.

In most cultures where the term “god” or “goddess” is used to define this omnipotent power, it often represents an entity that has evolved beyond the range of human comprehension and who manifests magical powers like manipulating the natural elements through thought or manifesting as non-corporeal Light Beings. These manifestations are described and depicted in virtually all cultures of the human race through its religious texts and mythology. While these may be entities that are highly evolved in their abilities and knowledge, they should not be confused with First Source.

First Source is not a manifestation, but rather a consciousness that inhabits all time, space, energy, matter, form, intent; as well as all non-time, non-space, non-mater, non-energy, non-form, and non-intent. It is the only consciousness that unifies all states of being into one Being. And this Being is First Source. It is a growing, expanding, and inexplicable consciousness that organizes the collective experience of all states of being into a coherent plan of creation; expansion and colonization into the realms of creation; and the inclusion of creation into Source Reality – the home of First Source.

This Being pervades the universe as the sum of experience in time and non-time. It has encoded ITSELF within all life as a vibration of frequency. This frequency is not perceptible to the three-dimensional, five sensory context of the human instrument, which can only detect a faint echo of this vibration. First Source is present in all. And all are able to contact First Source through this tone-vibration of equality. Prayers of supplication do not stir First Source to response. Only the core expression of the individual's tone-vibration of equality will be successful in contacting First Source in a meaningful way.

First Source has many lower faces. These faces are often thought to be God Itself, but Gods are only a dimensional aspect of First Source and there are many faces of God as well. The Hierarchy has made this manifest, not First Source. First Source is not beholden to any law nor does IT operate in conjunction with any other force or power. IT is truly sovereign and ubiquitous simultaneously, and thus, Unique. IT is not hidden or wary of life in any way. IT simply is Unique, and therefore, incomprehensible except through the vibration encoded within all life.

The other faces of God have been created so the human instrument can fathom First Source and crystallize an image of this Unique Being sufficient to progress through the Hierarchy and access the Sovereign Integral perspective. Nevertheless, what you hold as God, is not First Source, but a facet of First Source developed by the Hierarchy as a comprehensible interpretation of First Source. We must tell you that these “interpretations” have been exceedingly inadequate in their portrayal.

Because First Source is Unique unto all creation, IT is indescribable, unfathomable, and incomprehensible other than through the tone-vibration of equality stored in the entity level of the human instrument and accessible through the core expression of the entity. Until there is a sufficient number of individuals who operate from the Sovereign Integral consciousness, the genetic mind will make access to this vibration difficult to achieve.

I have often looked inside my drawers without knowing why. Something called out. Seek me and you shall find, but when I obey I'm confounded by memory's fleeting ways. Hands immerse and return awkwardly empty like a runaway child when no one came after them.

I know there is something I seek that hides from me so I can't think about what I lack. It is, however, and this is the point, too damn powerful to be silent and still. Besides, I know I lack it because I miss it.

I miss it. Whatever “it” is. Whatever I need it to be it is not that. It can never be anything but what it is. And so I search in drawers and closets absent of why, driven like a machine whose switch has been thrown just because it can.

I miss it. I wish it could find me. Maybe I need to stay put long enough for it to do so. Now there's a switch. Let the powerful “it” seek me out. But for how long must I wait? And how will I recognize it should it find me?

There must be names for this condition that end in phobia. Damn, I hate that suffix.

It all starts with a sense of wonder and ends in a sense of emptiness. God, I wish you could find me here. I'll tuck myself in a little drawer right out in the open. I won't bury myself under incidentals. I'll be right on top. Easy to find. Do you need me for anything? I hope so because I need you for everything.

src

The Quantum Moment is dissecting your day into passages of time. In other words, “moments”, in this definition, are passages of time or events. For example, let's say you get out of bed in the morning; you are now starting a new passage or quantum moment. Before you move into the new passage, you practice an abbreviated Quantum Pause one or two breath cycles: in-breath, quantum pause, out-breath, quantum pause. This re- establishes your First Point, grounding your physical-based human instrument in the quantum domain. As you go through the passage of waking up, washing your face, brushing your teeth, etc. you are stepping through passages of time.

The Quantum Moment, as its First Point, perceives that the individual is sovereign and infinite and exists here. Right here. It is not flying about on the soul planes; it is not hidden in the robes of a God or Master; it is not separate from your human instrument; and it does not avoid the human condition. It is, and always will be, right here. As previously said, the quantum moment is a passage of time that feels like a portal is stepped through and you enter a portal of experience different than the previous passage. They can be simple like walking from your car to your workstation at the office “that's a moment” and the next moment the phone rings and you transition to the new moment of talking with someone.

Your entire life is a series of moments or passages of time, and in each passage you are accompanied by your infinite Self that is seeking one thing on this Earth: Self-realization of itself within the human instrument.

In our world, information and knowledge is dispensed like fire hydrants uncapped, expulsing in every direction. Everyone is telling you the way to truth is this way or that way, and the “way” leads into separation and therefore deception.

While you are in the Quantum Moment, you see the fork in the road is always one of two ways: truth or dishonesty. Truth is the breath of life issuing from the Sovereign Integral. Dishonesty is the Human Mind System parroting the knowledge and information that is ricocheting in every corner of our lives via cell phones, television, books, seminars, movies, podcasts, e-papers, websites, newspapers, and human relations.

To realize the Self as the Sovereign Integral here, and express this consciousness while in the human instrument, requires that you focus the six heart virtues within your local universe (the passages of your life in which you physically move) and apply them ceaselessly. The key to realization is a direct, sober, truthful assessment of your behaviors and applying the six heart virtues to those behaviors that have become expressions of your self-deception and dishonesty.

The Quantum Moment helps you to be present in the moment and to see your Self as the observer, not passing judgment on others or yourself, but retaining the sober assessment of the Sovereign Integral and applying forgiveness and understanding to the passage in which you most recently entered throughout your life. It becomes a way of life.

“Universal love,” said the cactus person.

“Transcendent joy,” said the big green bat.

“I’m dissing you, you know. I’m saying you guys are so intoxicated on spiritual wisdom that you couldn’t think straight if your life depended on it; that your random interventions in our world and our minds look like the purposeless acts of a drunken madman because that’s basically more or less what they are. I’m saying if you had like five IQ points between the two of you, you could tap into your cosmic consciousness or whatever to factor a number that would do more for your cause than all your centuries of enigmatic dreams and unasked-for revelations combined, and you ARE TOO DUMB TO DO IT EVEN WHEN I BASICALLY HOLD YOUR HAND THE WHOLE WAY. Your spine. Your wing. Whatever.”

“Universal love,” said the cactus person.

“Transcendent joy,” said the big green bat.

“Fuck you,” said I.

I saw the big green bat bat a green big eye. Suddenly I knew I had gone too far. The big green bat started to turn around what was neither its x, y, or z axis, slowly rotating to reveal what was undoubtedly the biggest, greenest bat that I had ever seen, a bat bigger and greener than which it was impossible to conceive. And the bat said to me:

“Sir. Imagine you are in the driver’s seat of a car. You have been sitting there so long that you have forgotten that it is the seat of a car, forgotten how to get out of the seat, forgotten the existence of your own legs, indeed forgotten that you are a being at all separate from the car. You control the car with skill and precision, driving it wherever you wish to go, manipulating the headlights and the windshield wipers and the stereo and the air conditioning, and you pronounce yourself a great master. But there are paths you cannot travel, because there are no roads to them, and you long to run through the forest, or swim in the river, or climb the high mountains. A line of prophets who have come before you tell you that the secret to these forbidden mysteries is an ancient and terrible skill called GETTING OUT OF THE CAR, and you resolve to learn this skill. You try every button on the dashboard, but none of them is the button for GETTING OUT OF THE CAR. You drive all of the highways and byways of the earth, but you cannot reach GETTING OUT OF THE CAR, for it is not a place on a highway. The prophets tell you GETTING OUT OF THE CAR is something fundamentally different than anything you have done thus far, but to you this means ever sillier extremities: driving backwards, driving with the headlights on in the glare of noon, driving into ditches on purpose, but none of these reveal the secret of GETTING OUT OF THE CAR. The prophets tell you it is easy; indeed, it is the easiest thing you have ever done. You have traveled the Pan-American Highway from the boreal pole to the Darien Gap, you have crossed Route 66 in the dead heat of summer, you have outrun cop cars at 160 mph and survived, and GETTING OUT OF THE CAR is easier than any of them, the easiest thing you can imagine, closer to you than the veins in your head, but still the secret is obscure to you.”

A herd of bison came into listen, and voles and squirrels and ermine and great tusked deer gathered round to hear as the bat continued his sermon.

“And finally you drive to the top of the highest peak and you find a sage, and you ask him what series of buttons on the dashboard you have to press to get out of the car. And he tells you that it’s not about pressing buttons on the dashboard and you just need to GET OUT OF THE CAR. And you say okay, fine, but what series of buttons will lead to you getting out of the car, and he says no, really, you need to stop thinking about dashboard buttons and GET OUT OF THE CAR. And you tell him maybe if the sage helps you change your oil or rotates your tires or something then it will improve your driving to the point where getting out of the car will be a cinch after that, and he tells you it has nothing to do with how rotated your tires are and you just need to GET OUT OF THE CAR, and so you call him a moron and drive away.”

“Universal love,” said the cactus person.

“So that metaphor is totally unfair,” I said, “and a better metaphor would be if every time someone got out of the car, five minutes later they found themselves back in the car, and I ask the sage for driving directions to a laboratory where they are studying that problem, and…”

“You only believe that because it’s written on the windshield,” said the big green bat. “And you think the windshield is identical to reality because you won’t GET OUT OF THE CAR.”

“Fine,” I said. “Then I can’t get out of the car. I want to get out of the car. But I need help. And the first step to getting help is for you to factor my number. You seem like a reasonable person. Bat. Freaky DMT entity. Whatever. Please. I promise you, this is the right thing to do. Just factor the number.”

“And I promise you,” said the big green bat. “You don’t need to factor the number. You just need to GET OUT OF THE CAR.”

“I can’t get out of the car until you factor the number.”

“I won’t factor the number until you get out of the car.”

“Please, I’m begging you, factor the number!”

“Yes, well, I’m begging you, please get out of the car!”

“FOR THE LOVE OF GOD JUST FACTOR THE FUCKING NUMBER!”

“FOR THE LOVE OF GOD JUST GET OUT OF THE FUCKING CAR!”

“FACTOR THE FUCKING NUMBER!”

“GET OUT OF THE FUCKING CAR!”

from: http://slatestarcodex.com/2015/04/21/universal-love-said-the-cactus-person/

And how, O bhikkhus, does a bhikkhu live contemplating the body in the body?

Here, O bhikkhus, a bhikkhu, gone to the forest, to the foot of a tree, or to an empty place, sits down, bends in his legs crosswise on his lap, keeps his body erect, and arouses mindfulness in the object of meditation, namely, the breath which is in front of him.

Mindful, he breathes in, and mindful, he breathes out. He, thinking, 'I breathe in long,' he understands when he is breathing in long; or thinking, 'I breathe out long,' he understands when he is breathing out long; or thinking, 'I breathe in short,' he understands when he is breathing in short; or thinking, 'I breathe out short,' he understands when he is breathing out short.

'Experiencing the whole body, I shall breathe in,' thinking thus, he trains himself. 'Experiencing the whole body, I shall breathe out,' thinking thus, he trains himself. 'Calming the activity of the body, I shall breathe in,' thinking thus, he trains himself. 'Calming the activity of the body, I shall breathe out,' thinking thus, he trains himself.

Just as a clever turner or a turner's apprentice, turning long, understands: 'I turn long;' or turning short, understands: 'I turn short'; just so, indeed, O bhikkhus, a bhikkhu, when he breathes in long, understands: 'I breathe in long'; or, when he breathes out long, understands: 'I breathe out long'; or, when he breathes in short, he understands: 'I breathe in short'; or when he breathes out short, he understands: 'I breathe out short.' He trains himself with the thought: 'Experiencing the whole body, I shall breathe in.' He trains himself with the thought: 'Experiencing the whole body, I shall breathe out.' He trains himself with the thought: 'Calming the activity of the body I shall breathe in.' He trains himself with the thought: 'Calming the activity of the body I shall breathe out.'

And further, O bhikkhus, when he is going, a bhikkhu understands: 'I am going'; when he is standing, he understands: 'I am standing'; when he is sitting, he understands: 'I am sitting'; when he is lying down, he understands: 'I am lying down'; or just as his body is disposed so he understands it.

Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things, in the body. Or indeed his mindfulness is established with the thought: 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.” Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder- cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.

Thus he lives contemplating the body in the body internally... and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And further, O bhikkhus, a bhikkhu reflects on just this body hemmed by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: 'There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved, saliva, mucus, synovic fluid, urine.'

Just as if, O bhikkhus, there were a bag having two openings, full of grain differing in kind, namely, hill-paddy, paddy, green-gram, cow-pea, sesamum, rice; and a man with seeing eyes, having loosened it, should reflect thinking thus: 'This is hill paddy; this is paddy, this is green-gram; this is cow-pea; this is sesamum; this is rice.' In the same way, O bhikkhus, a bhikkhu reflects on just this body hemmed in by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: 'There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of the stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tears, fat dissolved, saliva, mucus, synovic fluid, urine.'

Thus he lives contemplating the body in the body, internally... and clings to naught in the world.

Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And further, O bhikkhus, a bhikkhu reflects on just this body according as it is placed or disposed, by way of the modes of materiality, thinking thus: 'There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.'

O bhikkhus, in whatever manner, a clever cow-butcher or a cow-butcher's apprentice, having slaughtered a cow and divided it by way of portions, should be sitting at the junction of a four-cross-road; in the same manner, a bhikkhu reflects on just this body, according as it is placed or disposed, by way of the modes of materiality, thinking thus: 'There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.'

Thus he lives contemplating the body in the body internally... and clings to naught in the world.

Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And further, O bhikkhus, if a bhikkhu, in whatever way, sees a body dead, one, two, or three days: swollen, blue and festering, thrown into the charnel ground, he thinks of his own body thus: 'This body of mine too is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.'

Thus he lives contemplating the body in the body internally... and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees, whilst it is being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, a body that had been thrown into the charnel ground, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

Thus he lives contemplating the body in the body internally or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought, 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body, thrown in the charnel ground and reduced to a skeleton together with (some) flesh and blood held in by the tendons, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally.

He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution- things in the body. Or indeed, his mindfulness is established with the thought, 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a blood-besmeared skeleton without flesh but held in by the tendons, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

Thus he lives contemplating the body in the body internally... and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood, he thinks of his own body thus: 'This body of mind, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.

Thus he lives contemplating the body in the body internally... and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone loose, scattered in all directions — a bone of the hand, a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull, each in a different place — he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

Thus he lives contemplating the body in the body internally... and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones, white in color like a conch, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, going to be like that body and has not got past the condition of becoming like that body;'

Thus he lives contemplating the body in the body internally... and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones more than a year old, heaped together, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.'

Thus he lives contemplating the body in the body internally... and clings to naught in the world.

Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.

And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone rotten and become dust, he thinks of his own body thus: 'This body of mine too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.'

Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or his mindfulness is established with the thought, 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

Thus, indeed, O bhikkhus, a bhikkhu lives contemplating the body in the body.