It is meaningless to like or dislike sensations that pass away as soon as they arise. It is this liking and disliking which turns into the very strong attachments, attachments that condition the mind and produce deep suffering.
How does Vipassana help us to stop tying new knots and to open up the old ones, eradicating all the accumulations of the past?
A Vipassana meditator should sit correctly "nisinno hoti pallankam abhujitva ujum kayam panidhaya" - cross-legged and erect. Then he sits with adhitthana (strong determination) to make no movement of the body of any kind. Now at the grossest physical level, all the bodily and vocal actions are suspended so there can be no new physical kamma (kayika-kamma) or vocal kamma (vacika-kamma).
Now the meditator is in a position to try to stop mental kamma formations (mano-kamma). For this, the mind has to become very alert, very attentive, fully awake and aware, all the time maintaining true understanding, true wisdom. Aware of what? Anicca vata sankhara, uppadavaya-dhammino -the truth of impermanence; the arising and passing of every compounded phenomenon within the framework of one's physical structure.
A Vipassana meditator soon realizes the difference between apparent and actual truth. By simply observing objectively and equanimously feeling the sensations in one's own body in a proper way, the meditator can easily reach a stage where even the most solid parts of the body are experienced as they really are: nothing but oscillations and vibrations of subatomic particles (kalapas). What appears solid, hard and impenetrable at the gross level is actually nothing but wavelets at the subtlest, ultimate level.
With this awareness, you observe and realize that the entire panca kkhandha (the five aggregates), are nothing but vibrations, arising and passing away. The entire phenomenon of mind and matter has this continuously ephemeral nature. This is the ultimate truth (paramattha sacca) of mind and matter-permanently impermanent; nothing but a mass of tiny bubbles or ripples, disintegrating as soon as they arise (sabbo loko pakampito).
Initially the meditator will find himself in a tug-of-war between the new knowledge of phenomena as impermanent and transitory, and the old attachment to the flow of sankhara (reactions), which is based on ignorance. With repeated practice, you learn to differentiate between what is real and what is illusory. For longer and longer periods truth will predominate. Each sensation felt is recognized as impermanent; hence the perception that accompanies each cognition is free from the self-consciousness of 'I' and 'mine'.
The truth that the sensation immediately passes away begins to predominate, instead of the tanha (craving) for it to continue, or the tanha for it to pass away.
A non-reacting mind produces no new conditioning.
To realize the impermanent nature of all phenomena and to break the apparent solidity of perceptions, a meditator must experience the stage of uppadavaya-dhammino, the instantaneous arising and passing of the vibrations or wavelets of nama-rupa (mind and matter).
This combing process is not complete while even the smallest knot remains unopened. In the same way, the practice of Vipassana must continue until all impressions of solidity anywhere in the framework of the physical and mental structure have been removed.
Puranakammavipakajam dukkham tibbam kharam katukam vedanam adhivasento.
The meditator dwells enduring equanimously the fruition of his or her past actions, no matter how painful, severe, sharp and terrible they are (manifesting as bodily sensations).
How is this possible? Not enduring (that is, becoming agitated or crying because of the past habit) would be the complete opposite of the process of purification. One can only endure such intense sensations by developing awareness and the thorough understanding of impermanence (sampajanna), resulting in equanimity (upekkha).
This detachment allows the old bondages to get eradicated, and soon, there will be no observer but mere observation and no sufferer but mere suffering.
From time to time, slight agitation or identification with the sensation may reappear and trigger fresh craving and aversion. But with continuous practice, a vigilant meditator reaches the stage the illusion of 'I' and 'mine' is eradicated.
Liberation can only be gained by practice, never by discussion.
* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai
* Benefits of Pure Volition of Dāna