The path of concentration results in short-term calmness, bliss, and, when fully perfected, psychic powers.

No— he takes it because he is ill. Like medicine, meditation is not something for which one needs an aptitude, but a prescription for illness; and the worse it tastes, the more it's likely needed. In Buddhism, intentional thoughts are considered a form of action.

/ The Country of Now, Nama and Rupa / The Absence of "I" / Objects / Persistence, The Four Foundations of Mindfulness / The Rate of Reality.

In most cases, an application for admission to these courses can be completed online at this website. On reaching the highest point, the rock stops for a split-second before dropping.
This refers to the step-by-step observation of body and mind, literally from one individual moment to the next. In order to raise a building you need a foundation. Now here's where it gets a bit tricky.

Vipassana (insight meditation) is the ultimate expression of Socrates' dictum, "know thyself."

Now the exhalation is in the past and the new inhalation (that is, the new rising movement) is the present object. The last category, dhamma objects, is a varied group that includes both mental and material phenomena.

Now chop that instant finer and finer, and you'll have some idea of the duration of the mind. Although we might be relatively happy now, existence is tainted at the most basic level because its components, mind and matter, are unstable and impermanent, continually arising and vanishing. This result takes the form of sensation: unpleasant sights, sounds, smells, tastes, tactile sensations or mental phenomena. Mind and object flash into being and fizzle out together in fractions of a second. How long does it take a bolt of lightning to flash? Now for the "forget it" part: as soon as the juggler catches a ball he lets it go— otherwise how could he catch the next one? (There are many other objects for vipassana practice, explained in more detail below and in How to Meditate.).

Truly speaking, it is impossible to hear thunder.

(, sfn error: no target: CITEREFWilson2014 (, Majjhima Nikaya, Sutta No. For that reason we practice a precise method called "moment-to-moment" mindfulness.

Rupas, material forms, are always objects, not knowers. We should emphasize that mindfulness of the body, thoughts, feelings, sense-impressions, and so on does not mean thinking about those things, but merely knowing them with bare attention as soon as they arise (i.e., at the moment of contact), then letting them go. They are, in fact, our only direct experience of the latter. Vipassanā is a Pali word derived from the older prefix "vi-" meaning "special", and the verbal root "-passanā" meaning "seeing". Likewise, as soon the meditator notes an object he should drop it, or he won't be able to catch the next phenomenon. The idea of separation is relevant here, for insight works like a mental scalpel, differentiating conventional truth from ultimate reality. Ultimately speaking, the bare cognitive reception of seeing is neither good nor bad.

Thrangu Rinpoche, Looking Directly at Mind : Neural mechanisms of mindfulness meditation, "AN 4.170 Yuganaddha Sutta: ''In Tandem''. But you don't have to worry that anything will be lost— the memories and names will return as soon as you need them or as soon as you stop the period of intensive practice.
But if we can stop the gears at any one point, the whole sequence will end. The scientific laws that operate one's thoughts, feelings, judgements and sensations become clear. New units of consciousness keep arising and dying out one at a time, and it is this entire stream that we normally regard as a being or person. We can still effect changes, but only by creating the right causes, not by sheer willpower. The path of insight, on the other hand, leads to wisdom and permanent freedom from suffering.