THE connection between breath and mind will be fully discussed in speaking of the Magick Sword, but it may be useful to premise a few details of a practical character. You may consult various Hindu manuals, and the writing of "K"wang Tze, for various notable theories as to method and result. But in this sceptical system one had better content one's self with statements which are not worth the trouble of doubting. The ultimate idea of meditation being to still the mind, it may be considered a useful preliminary to still consciousness of all the functions of the body. This has been dealt with in the chapter on Asana. One may, however, mention that some Yogis carry it to the point of trying to stop the beating of the heart. Whether this be desirable or no it would be useless to the beginner, so he will endeavour to make the breathing very slow and very regular. The rules for this practice are given in Liber CCVI. The best way to time the breathing, once some little skill has been acquired, with a watch to bear witness, is by the use of a mantra. The mantra acts on the thoughts very much as Pranayama does upon the breath. The thought is bound down to a recurring cycle; any intruding thoughts are thrown off by the mantra, just as pieces of putty would be from a fly-wheel; and the swifter the wheel the more difficult would it be for anything to stick.
from - THE WAY OF ATTAINMENT OF GENIUS
Discovery of India
Knowing mind is the mind that knows the object, watching mind or ‘one step up mind’ is the one that knows of both of them.
Most people don’t know the knowing mind, and don’t get to the point where they can see the knowing mind that knows the object.
These cittas-consciousnesses that arise one after the other and ‘know’ of the process of consciousness that proceed them can actually arise infinitely, according to the Abhidhamma, but to know just these two or three, is enough for you to be able to see that process and not confuse it with a ‘self’ or ‘personality’.
It’s only when you get to the mind that you get to real paramattha. When you get to reality you don’t see any more concepts. You see just the basic reality; only paramattha and you can see this only through the mind.
If you don’t see how the mind works you don’t know how the mind creates these concepts.
CONCEPTS ARE CREATED BY THE MIND
If you do not see that the concept is created by the mind you can’t stop it. (i.e. when we sit and we think that our bodies are going very big or very small and we don’t know that the mind is imagining this).
About the practice, when you are very high level and your sati and samadhi is very strong then what happens is, that you are looking at the knowing mind and the objects come to the knowing mind.
You don’t have to go looking for the object. The objects keep coming to the mind.
You are aware of this, you are aware of that; i.e. the rising and falling, or watching your object, something is always there.
Of course you don’t see a head or feet or hands or something like this, there is no concept involved, but some object is coming to the knowing mind.
It is not that we are aware of being aware of nothing, the object doesn’t disappear. The objects are always there, we don’t need to go down and focus on the objects, like you don’t have to choose what object you want to know; you know the mind and the mind knows objects continuously one after the other. Objects do not stop.
With Cittanupassana you have to have a teacher who teaches from experience, it can not be taught from the book.
To teach Cittanupassana effectively the teacher and the student must have a close relationship and close contact and the student must be very honest and be able to explain his experiences very clearly and openly.
The kind of mind and attitude one practices with is very important
From - Buddhist Meditation - Contemplation of the Mind
Higher Consciousness
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