Purification of Virtue: of Virtue: This represents the virtue aggregate of the Eightfold Path--Right Speech, Right Action and Right Livelihood. It also aligns with the transition from self-state conflict (the absence of virtue) through self- state integration (the ability to practice a virtuous lifestyle). This ethical base provides the platform for self-State Liberation.

Purification of the Mind: of the Mind: This represents the training aggregate of the Eightfold Path--Right Effort, Right Mindfulness and Right Concentration. It provides the self-awareness and self-discipline necessary to evolve from self-state conflict to self-state integration. The systemic energy of a person’s life is not bogged down as the hindrances are set aside, temporarily, and the seven awakening factors are increasingly accessible and effective. This sets the stage for the true purpose of vipassana, to know directly the reality of impermanence, and that suffering inevitably emerges from craving and clinging, and that there is no isolated, autonomous, enduring self.

Purification of View: of View: This is frequently called knowledge of nama-rupa. Nama is the process through which the mind creates meaning, and rupa is the realm of sensational stimulation that provides the basis for nama. Seeing, hearing, smelling, tasting and physical sensation in the body are rupa. Mindfulness of breathing is rupa. At this stage, there is the capacity to know that the way the mind interprets sensation is not entirely reliable. Here is an example from my experience: On a retreat, I might notice another person; light stimulating the optical process is rupa, with the mental label “person” added on, which is nama. My mind elaborates a story about that person, perhaps judging her “performance” as a meditation practitioner; the story could be that she’s very competent, or that she’s doing it all wrong! All that is known is that light hit the eye and perceived a part of the light stimulation as a female person, and the rest is pure imagination on my part. Being able to see this phenomenon as it is occurring is an important way to notice the delusional process produced by craving and clinging.

Purification of Overcoming Doubt: of Overcoming Doubt: This stage is sometimes termed knowledge of cause-and effect. Following on the insight regarding nama-rupa, because the emergence of the “selfing story” is known as provisional, not certain, the awakening factor of investigation of mental phenomena can begin to notice the initial transformation of the raw sense data into some mental fabrication. The ability to apply meaning to sensational input is a valuable part of being human, but, as we all know, it can get out of hand! During this stage of practice, we can investigate how the mind organizes multiple cognitive functions to develop a particular meaning. The Pali word cetana (chay-tah-nah) is interpreted as intention or volition, which is the function of the mind that sorts through various possible meanings at a very rapid pace, multiple sortings per second, and coordinates their function. If a person isn’t alert to this process, the resulting story can be quite mistaken in understanding and subsequent behavior. When the awakening factors are operating effectively, the ability to be aware of the emerging potential meanings of an event in the process of becoming, combined with the ability to apply Right Effort quickly, changes the flow of energy towards seeing transient and impersonal conditioning that manifests as the three characteristics, impermanence, the danger of craving and clinging, and non-self. This stage is called overcoming doubt, because the more proficient one becomes during this stage, the more confidence emerges regarding the value of the Buddhist teachings.

Purification of Knowledge and Vision of What is the Path and Not-Path: of Knowledge and Vision of What is the Path and Not-Path: The emergence of confidence has great benefits, but also some significant possible obstacles to awakening. Because the awakening factors of energy, joy, tranquility and equanimity reach a new level of awareness, the mind is very alert and eager regarding the practice. The ability to track the arising and subsiding of self states becomes easier and more fulfilling. These factors can become quite dramatic in operation, producing imbalances of energy, manifesting as blissful feelings, deep tranquility, overconfidence (leading to a diminishing commitment to mindfulness and investigation), and enthusiastic flights of imagination, including “past life regressions.” There also may be strong urges to convince others to emulate one’s practices, beyond what is polite. These self-states can become a significant distraction away from deepening practice. These experiences are called corruptions of insight. The antidote for these mental phenomena is a determined commitment to continue vipassana practice. The result of this further examination realizes what is path and not path. It is very helpful to have the active support of someone who has already navigated these sorts of adventures and can encourage further practice.