In another related exercise, I do the same sort of thing, sitting quietly in a quiet place with my eyes closed, but instead I concentrate on the sensations of the front and back of my head. With the knowledge that the illusion of a separate perceiver is partially supported by one impermanent sensation incorrectly seeming to perceive another impermanent sensation which it follows, such as the sensations in the back of the head incorrectly seeming to perceive the sensations of the 22

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front of the head which they follow, I try to be really clear about these sensations and when they are and aren’t there. I try to be clear if the sensations in the head are from the front or the back of the head in each instant, and then try to experience clearly the beginning and ending of each individual sensation.

This practice also requires a table tennis-like precision. Half an hour to an hour of this can be quite a workout until the mind speeds up and becomes more stable, but this sort of effort pays off. When I am engaged with this practice, there is little room to be lost in thought. I have also found this a very useful practice for developing concentration and debunking the illusion of continuity and the illusion of a separate self (more on that later).

In another exercise, which is quite common to many meditation traditions, I sit quietly in a quiet place, close my eyes, and concentrate on the breath. More than just concentrating on it, I know that the sensations that make up the concept “breath” are each impermanent, lasting only an instant. With this knowledge, I try to see how many individual times in each part of the breath I can perceive the sensations that make up the breath. During the in-breath I try to experience it as many times as possible, and try to be quite precise about exactly when the in-breath begins and ends.

More than this, I try to perceive exactly and precisely when each sensation of motion or physicality of the breath arises and passes. I then do the same for the out-breath, paying particular attention to the exact end of the out-breath and then the beginning of the new in-breath. I don’t worry about how I am breathing because it is not the quality of the breath which I am concerned with or even what the sensations are, but the ultimate nature of these sensations: their impermanence, their arising and passing away. When I am really engaged with bending the mind to this exercise, there is little room to be lost in thought. I have found this to be a very useful practice for developing concentration and penetrating the illusion of continuity.

In the last exercise, I take on the thoughts directly. I know that the sensations that make up thoughts can reveal the truth of the Three Characteristics to me, so I have no fear of them; instead I regard them as more glorious opportunities for insight. Again, sitting quietly in a 23

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quiet place with my eyes closed, I turn the mind to the thought stream.

However, rather than paying attention to the content like I usually do, I pay attention to the ultimate nature of the numerous sensations that make up thoughts: impermanence. I may even make the thoughts in my head more and more intense just to get a good look at them.