The anapanasati practice
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Manifestations of rapture (piti) in meditation
Some of the commonest manifestations of rapture, or piti, are rushes of energy, or tingling, or pleasant sensations in various parts of the body. While these sensations arise, the meditator should simply observe them, without becoming elated by them.
One good way to achieve this — and which the sutta recommends — is to be aware of the rapture in relation to the breathing. The breathing is used as an anchor, and this stops the meditator from being blown off course by these often powerful winds of pleasure. As physical energy is released, positive emotions are experienced, and again the breathing is used as an anchor to allow the meditator to absorb these experiences with equanimity. Pleasure and rapture are natural consequences of meditating — they just happen automatically as we start to relax.
The meditator also becomes more aware of how the mind tends to show aversion towards unpleasant sensations and attachment towards pleasant ones. Becoming more aware of these mental processes, we can then let go of craving and aversion and simply experience what we’re experiencing. This leads to the emotional calmness that we call equanimity.
Second tetrad
[5] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture.
[6] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure.
[7] He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes.
[8] He trains himself to breathe in calming mental fabrication, and to breathe out calming mental fabrication.
The third tetrad deals with the mind and emotions. As we stop reacting to our experience, we start to become happier. First we notice the mind, and then we notice how the mind becomes more joyful. With the mind having become more joyful, these is less of a tendency for it to wander, and so the mind becomes steadier. Once we have developed concentration in this way, we can then apply our mind to liberating itself, since the mind has become a powerful tool for reflection.
Third Tetrad
[9] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind.
[10] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind.
[11] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind.
[12] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.
The fourth tetrad shows four ways that we can reflect in order to free the mind. In these reflections we contemplate the impermanence of our experience as we notice the arising, enduring, fading, and passing of sensations, feelings, emotions, and thoughts.
This can involve simply noticing sounds arising and falling, or noting how an itch constantly changes, or it can involve watching a complex “story” unfolding in the mind and then dissipating.
Fourth Tetrad
[13] He trains himself to breathe in focusing on impermanence, and to breathe out focusing on impermanence.
[14] He trains himself to breathe in focusing on fading and to breathe out focusing on fading.
[15] He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation.
[16] He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment.
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