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The warm feeling arises at the nostrils or any other part of the body from the contact of the heat element generated by the breathing process.

The feeling of impermanence of breath arises when the earth element of flowing breath touches the nostrils.

Although the water element is present in the breath, the mind cannot feel it.

Also, we feel the expansion and contraction of our lungs, abdomen, and lower abdomen, as the fresh air is pumped in and out of the lungs.

Everything in the universe has the same rhythm of expansion and contraction just like our breath and body.

All of them are rising and falling.

However, our primary concern is the rising and falling phenomena of the breath and minute parts of our minds and bodies.

Along with the inhaling breath, we experience a small degree of calmness.

This little degree of calmness turns into tension if we dont breathe out in a few moments.

As we breathe out this tension is released.

After breathing out, we experience discomfort if we wait too long before having fresh air brought in again.

This means that every time our lungs are full we must breathe out and every time our lungs are empty we must breathe in.

As we breathe in, we experience a small degree of calmness, and as we breathe out, we experience a small degree of calmness.

We desire calmness and relief of tension and do not like the tension and feeling resulting from the lack of breath.

We wish that the calmness would stay longer and the tension disappear more quickly than it normally does.

But the tension will not go away as fast as we wish nor will the calmness stay as long as we wish.

And again we get agitated or irritated, for we desire the calmness to return and stay longer and the tension to go away quickly and not to return again.

Here we see how even a small degree of desire for permanence in an impermanent situation causes pain or unhappiness.

Since there is no self-entity to control this situation, we will become more disappointed.

However, if we watch our breathing without desiring calmness and without resenting the tension arising from breathing in and out, and experience only the impermanence, the unsatisfactoriness, and selflessness of our breath, our mind becomes peaceful and calm.

The mind does not stay all the time with the feeling of breath.

It goes to sounds, memories, emotions, perceptions, consciousness, and mental formations as well.

When we experience these states, we should forget about the feeling of breath and immediately focus our attention on these statesone at a time, not all of them at one time.

As they fade away, we let our mind return to the breath, which is the home base the mind can return to from quick or long journeys to various states of mind and body.

We must remember that all these mental journeys are made within the mind itself.

Every time the mind returns to the breath, it comes back with a deeper insight into impermanence, unsatisfactoriness, and selflessness.

The mind becomes more insightful from the impartial and unbiased watching of these occurrences.

The mind gains insight into the fact that this body, these feelings, the various states of consciousness and numerous mental formations are to be used only for the purpose of gaining deeper insight into the reality of this bodymind complex.

That is quite a bit of time for experimentation, and the procedure has been very, very thoroughly refined.

Buddhist practice has always recognized that the mind and body are tightly linked and that each influences the other.

Thus, there are certain recommended physical practices that will greatly help you to master this skill.

And these practices should be followed.

Keep in mind, however, that these postures are practice aids.

Meditation does not mean sitting in the lotus position.

It can be practiced anywhere you wish.

But these postures will help you to learn this skill, and they speed your progress and development.

First, they provide a stable feeling in the body.

This allows you to remove your attention from such issues as balance and muscular fatigue, so that you can center your concentration on the formal object of meditation.

Second, they promote physical immobility, which is then reflected by an immobility of mind.

This creates a deeply settled and tranquil concentration.

Third, they give you the ability to sit for a long period of time without yielding to the meditators three main enemiespain, muscular tension, and falling asleep.

The most essential thing is to sit with your back straight.

The spine should be erect with the spinal vertebrae held like a stack of coins, one on top of the other.

Your head should be held in line with the rest of the spine.

All of this is done in a relaxed manner.

You are not a wooden soldier, and there is no drill sergeant.

The spine should be like a firm young tree growing out of soft ground.

The rest of the body just hangs from it in a loose, relaxed manner.

This is going to require a bit of experimentation on your part.

We generally sit in tight, guarded postures when we are walking or talking and in sprawling postures when we are relaxing.

But they are cultural habits and they can be relearned.

Your objective is to achieve a posture in which you can sit for the entire session without moving at all.

In the beginning, you will probably feel a bit odd to sit with a straight back.

But you will get used to it.

It takes practice, and an erect posture is very important.

This is what is known in physiology as a position of arousal, and with it goes mental alertness.

If you slouch, you are inviting drowsiness.

What you sit on is equally important.

You are going to need a chair or a cushion, depending on the posture you choose, and the firmness of the seat must be chosen with some care.

Too soft a seat can put you right to sleep.

The clothes you wear for meditation should be loose and soft.

If they restrict blood flow or put pressure on nerves, the result will be pain andor that tingling numbness that we normally refer to as our legs going to sleep.

If you are wearing a belt, loosen it.

Loose pants made of thin or elastic material are fine for anybody.

Soft, flowing robes are the traditional garb in Asia, and they come in an enormous variety of styles such as sarongs and kimonos.

Take your shoes off, and if your stockings are tight and binding, take them off, too.

When you are sitting on the floor in the traditional Asian manner, you need a cushion to elevate your spine.

Choose one that is relatively firm and at least three inches thick when compressed.

Sit close to the front edge of the cushion and let your crossed legs rest on the floor in front of you.

If the floor is carpeted, that may be enough to protect your shins and ankles from pressure.

If it is not, you will probably need some sort of padding for your legs.

This position causes its front edge to press into the underside of your thigh, causing nerves to pinch.

There are a number of ways you can fold your legs.

We will list four in ascending order of preference.

Your right foot is tucked under the left knee and left foot is tucked under your right knee.

Both of your legs lie flat on the floor from knee to foot.

Both of your knees touch the floor.

One leg and foot lie flat along the calf of the other leg.

Both knees touch the floor, and your legs are crossed at the calf.

In all these postures, your hands are cupped one on the other, and they rest on your lap with the palms turned upward.

The hands lie just below the navel with the bend of each wrist pressed against the thigh.

This arm position provides firm bracing for the upper body.

Your diaphragm is held relaxed, expanded to maximum fullness.

Dont let tension build up in the stomach area.

Your eyes can be open or closed.

If you keep them open, fix them on the tip of your nose or in a middle distance straight in front.

You are not looking at anything.

You are just putting your eyes where there is nothing in particular to see, so that you can forget about vision.

Relax let the body be natural and supple.

Let it hang from the erect spine like a rag doll.

And the full lotus is considered the best.

Once you are locked into this position, you can be completely immovable for a very long period.

Since it requires a considerable flexibility in the legs, not everybody can do it.

Besides, the main criterion by which you choose a posture for yourself is not what others say about it.

Choose a position that allows you to sit the longest without pain, without moving.

The tendons will loosen with practice.

And then you can work gradually toward the full lotus.

You can always use a chair instead.

Pick one that has a level seat, a straight back, and no arms.

It is best to sit in such a way that your back does not lean against the back of the chair.