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This was originally posted at KFD. It is for anyone interested,regardless of where you find yourself on your path, post-baselineshift/s or not. I've since edited it here for flow and extra stuff.Experiencing an outflow of unpleasantness? Compoundingnegativity? Or perhaps you have had perceptual baseline shift/s andare experiencing 'emotions' a little differently? Starting to see how'emotions' are compounded phenomena, made up of a combo ofsensations and mental activity? Maybe the mental activityhas changed, diminished somewhat but those affectively chargedsensations are still arising? Affective trigger sensations, like ones thatmay arise in the chest and throat etc. depending on your practice andcurrent perceptual baseline, may trigger emotions, moods and the

selfing process to varying degrees of manifestation and fabrication.

But even if the experience of 'emotions' has changed dueto perceptual baseline shifts, why do such trigger sensations stillarise? What is their cause? Even without such a baseline shift, thissort of inquiry is a very good place to start becoming aware of howsuch things arise.You find yourself driving your car and a situation (an object of sight,sound, thought, sensation) dominates the mind and triggers

a sequence that runs the 'object' through the memory banks andevaluates it as good, bad, meh! for who else but 'me'. Sensationsarise in the chest; sensations that would normally trigger a reaction ofirritation in the mind. A compounding of mental and physical factorsthat give rise to 'irritation'.

One has a baseline shift and is able to see that such arisings arecompounded, and is able to observe the physical factor seeing that amental reaction may be more diminished or maybe even absent. But,

the trigger sensations are still arising in such situations. There maybe a subtler mental reaction still; an unsatisfactory movement in themind. One can then start to develop a feeling of equanimity towardssuch trigger sensations. The mental irritation is then replaced by thefeeling of equanimity towards them and this feeling of beingequanimous will grow stronger and stronger as the same situationsstill occur and give rise to the trigger sensations that need to be seenequanimously. This may continue indefinitely.

But what of the trigger for the very trigger sensations themselves?

Why do they keep arising in such situations?

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Depending on your intent, one can begin to pull apart why they dostill arise. How does the mind focus in such situations where'irritation' arises as either sensations only or the whole compoundingemotion? How does the mind read the 'object'? Is the mental focus

narrow, wide, inclusive, pervasive or segregating? Is it notrecognising and overlooking parts of the field of experience? Why issuch a habitual tendency still arising? What of the sense contact thatis ignored in favour of a singular object that is reacted towardshabitually with 'irritation' (whether seen as simply trigger sensationsor the full compounded emotion)?

When causes are seen clearly, this is usually enough to bring aboutthe cessation of the effects. Something one, if so inclined, shouldinvestigate themselves. What are the causes? How does the

cessation come about?QUESTION: Is paying bare attention to the senses the recommendedroute to realize what you mention above?It depends on how 'bare attention' is approached. If one singles outspecific sense contact to mentally focus on, what does it lead to?What if one drops all mentally 'forced' focus and simply allows thebrain to show (no-one) what it is cognising right now at whateversense door, maybe two or three or all sense doors/sense objectcontact simultaneously?

As far as I have seen in my own experience, the way the mind'focuses', the way it lunges onto specific 'objects' in the field ofexperience, sectioning off and ignoring other parts of it, is how it setsup the base for the whole naming, conceptualising, evaluating andreacting sequence that leads to 'trigger sensations' and whateverleaps off of those sensations. This sequence usually if not alwaysleads to something not quite satisfactory. It leads to the arising of

fabrications of mind that push and pull our mental landscapes hereand there. Very dizzying.

You find yourself driving a car and you notice how the mind narrowsonto the car in front of you. They are driving slow. The mind narrowsthe mental focus and lunges onto an object (the slow driver) andpasses it through the sequence, evaluating it as 'irritating'. Aaaah, soit seems the way the mind lunges and grasps at 'objects' is triggeringit all. What if I train the mind to relinquish such a habit?

'Bare attention' can still be practiced via the 'narrow mental focus'

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route and it may lead to a fabricated concentration but it is still afabrication and as we know, they are generally if not always subjectto end, impersonal and unsatisfactory. A fabricated 'bare attention' isnot what I would utilize unless one is experimenting to see how an

unfabricated 'no focus bare attention' compares to it. One can thenlearn how to relinquish that habitual tendency to 'objectify' parts ofthe field of experience ignoring the rest of what the brain isautomatically cognising.I have found all of the following combination of approaches, whenapplied together, lead to the 'bare attention', which will show how themind without 'narrow focus' is not subject to 'irritation' nor the triggersensations for such an unsatisfactory compounding.

* The following practice shows oneself how the mind 'lunges' and'grasps' at objects and how to relinquish that tendency via a veryeffective feedback mechanism:Floaters* The following pointer shows how the mind may be habituallynarrowing its focus and not recognsing what is cognised by the brainin other parts of the field of experience:Periphery/Centre*If one is also inclined to continue momentum in one's practice thenaskingHow Am I Experiencing This Moment Of Being Alive(HAIETMOBA)?now and then will bring the mind back to what thebrain is cognising from moment to moment, without the need to'narrow focus' and lunge onto 'objects' within the field of experience.One trains the mind to simply recognise the whole entire field ofexperience (all sense contact) as it arises, clean and pure, unwarpedby the sequence that blindly follows and acts as a filter, a filter ofunsatisfactory mental proliferation. A similar pointer question could

also be How Is The Brain Cognising In This Very Moment(HITBCITVM)? Ask it as much as possible to bring the mind backagain and again to whatNamkhai Norbuseems to be pointing to:The awareness arising at the first sudden instant (of sense contact) isindeed that pure presence which arises without correction (or modification)and which is uncreated (by causes). This very condition of existence whichtranscends the limitations of both subject and object is the authentic self-originated primal awareness of pure presence.

* All these approaches should be practiced with the following notioninforming everything one does:Unfabricated Awareness

http://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-floaters.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-floaters.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-floaters.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/yogi-experiment-peripherycentre.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/yogi-experiment-peripherycentre.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/yogi-experiment-peripherycentre.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-haietmoba.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-haietmoba.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-haietmoba.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-haietmoba.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/great-perfection.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/great-perfection.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/great-perfection.htmlhttp://thehamiltonproject.blogspot.com.au/2011/10/yogi-experiment-riding-wave.htmlhttp://thehamiltonproject.blogspot.com.au/2011/10/yogi-experiment-riding-wave.htmlhttp://thehamiltonproject.blogspot.com.au/2011/10/yogi-experiment-riding-wave.htmlhttp://thehamiltonproject.blogspot.com.au/2011/10/yogi-experiment-riding-wave.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/great-perfection.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-haietmoba.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-haietmoba.htmlhttp://thehamiltonproject.blogspot.com.au/2012/04/yogi-experiment-peripherycentre.htmlhttp://thehamiltonproject.blogspot.com.au/2012/05/yogi-toolbox-floaters.html

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Combining all of these approaches as a practice, one will then beable to train the mind to relinquish the deeply engrained habituallunging and grasping at objects, in turn allowing what is continuouslyand simultaneously cognised and experienced by the brain to be

simply cognised without any interference from 'you', i.e. the desire tograsp at an object and establish a relationship with it thus giving riseto a sense of 'me-ness'/subject and 'not me-ness'/other/object. Thenthere will simply be the ongoing experience of truly seeing in theseen, cognising in the cognised, at whatever sense doorcontinuously. Nothing is singled out, sectioned off from the field ofexperience to be 'subjectified', 'objectified' and reacted to graspingly.Everything is recognised as it arises and passes without becomingfuel for any 'triggers' or compounding fabrications. A wondrouslyfreeing and liberating simultaneous recognition of continuous

moment to moment to moment to moment etc. pure unfabricatedstress-free sense contact.

Our 'slow driver' will then just be part of the ongoing experience ofseeing in the seen, cognising in the cognised,bahiya style, asopposed to the mind habitually making an 'object' out of the them andevaluating them as 'slow' and 'irritating' for 'me'. This wholecombination of approaches can then be applied to all perceived'objects' (thoughts/images, sight, sound, touch/sensations-surfaceand within. taste and smells), in any situation, with any arisingphenomena, at any time of the day, in any position, in any lifesituation and any condition of mind and body."Then, Bahiya, you should train yourself thus: In reference to the seen, there willbe only the seen. In reference to the heard, only the heard. In reference to thesensed, only the sensed. In reference to the cognized, only the cognized. That ishow you should train yourself. When for you there will be only the seen inreference to the seen, only the heard in reference to the heard, only the sensedin reference to the sensed, only the cognized in reference to the cognized, then,Bahiya, there is no you in terms of that. When there is no you in terms of that,there is no you there. When there is no you there, you are neither here nor

yonder nor between the two. This, just this, is the end of stress."Bahiya Sutta

http://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.htmlhttp://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.htmlhttp://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.htmlhttp://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.htmlhttp://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.htmlhttp://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.htmlhttp://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.htmlhttp://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.html