\section{`Things that may happen'}
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We now will continue the description started out in part I 
of the path of purification of our consciousness as taught
in  classical (theravada) Buddhism. Mystical experiences may occur along the way, but
they are not the final goal. Also very negative experiences may occur. Together these
states of  paradise and hell are traditionally given the following  neutral name:
`things that may happen'.

\subsection*{Laboratory conditions}
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Because the work of purifying the mind is rather subtle, several prerequisites
(la\-bo\-ra\-to\-ry conditions) have to be fulfilled. One has to isolate oneself temporarily 
in a room and spend all time to the work.
One does not speak, read or write. In general one does not have contact with others, except 
the teacher who gives daily feedback. This is done for at least ten days. In short, one goes 
to a monastery for a meditation retreat. Usually several retreats are necessary in order to 
experience the phenomena reported below. For a detailed description of what happens in the daily
routine at a meditation retreat, see Goldstein [1982]. In part I an account of the
practise at several retreats is given.

One has to train oneself to notice well our sensory input. In principle one does this by 
having as main focus of attention the raising and falling of the abdomen caused by 
breathing. But if strong disturbances come from other places (like pain or itch) or from 
other senses one has to direct the attention to these. It is important that next to seeing, 
hearing, feeling, tasting and smelling also {\em thinking\/} is considered as a sensory 
activity. 
This view is typical of Buddhism.
Like the eye that sees and the ear that hears it is the mind that thinks and it
is considered as one of the senses. Indeed, thoughts are input for our consciousness. 
Moreover, they can be very stubborn disturbances.

Paying attention to the input of our senses is in principle not difficult. But often one 
forgets to do it. Therefore one needs {\em concentration\/} and {\em effort\/} that keeps our
attention to the  most prominent phenomenon in our consciousness.

At first one does not understand what is the purpose of the exercises. 
Ne\-ver\-the\-less with the 
right confidence one does the work. An important disturbance is the pain
during sitting meditation. In ordinary life one changes position in such cases (external
change). But during the exercises one does not comfort oneself by moving the body. One does
not consider oneself as someone that 
{\em has\/} pain, but as someone that {\em sees\/} pain. In other
words one distances from the pain, although it remains present. Pain is a disturbance
for  the exercises since it causes our attention to stay away from observing raising and
falling. In principle one still can work well, by switching to the observation of the
feeling.  However, this is difficult: we do something else, namely dislike the pain and
{\em fight against it\/}. In an analogous way thoughts, possibly with fear or desire as
subject, can act as disturbances. The method to handle these is as follows. One observes
our thoughts and states internally: `O, there is fear' or `O, there is desire'. By
exercising in this way with the necessary patience and calmness one will create a state
of mind that is  more and more beyond fear and desire.

\subsection*{Mysticism}\label{super}
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Let us first try to specify what mysticism is.
According to one definition it consists of experience that cannot be described very well
by means of common language. Such experiences themselves can nevertheless be rather common.
It is hard to imagine that the taste of a mango is described better than by 
`the taste of a mango'. Therefore by the given definition experiencing that taste falls under
mysticism. This is not very satisfactory.  
Another description may be as follows.
`Mysticism consists of experiences that are not common'. Again this definition points in the 
right direction, but it is still incomplete. Sitting in a roller coaster is for most people not 
a daily experience. Although the resulting mental and physical experiences are related
to those occurring during the systematic purification of consciousness (and this is so
not by accident, see $\S 4$), these are not 
the main goal of this training.
Let us venture a third definition. `Mysticism consists of experiences on the border of being
and non-being, often accompanied by strong feelings of rapture'. This description is adequate for 
our purpose.

Proceeding the path of purification, it  
may happen that our consciousness suddenly flows away and is replaced
by a {\em new consciousness\/}. It is placed at a different
location in our head; that is how it feels at least.
The change takes place in less than one second. A very stable consciousness appears as 
a result from which pain and desire can be observed in an effortless manner. One is not
carried away by these emotions as usually. The mind is without disturbances. In case they come, 
one can look and blow them away. But there is more: the entire consciousness is filled with
rapture, with ecstasy. At first one is a bit restless because of the thrilling
experience. Later one can look at this restlessness and this makes it disappear. Then a
feeling results  that is only blissful and
calm  ({\em la volupt\'e calme\/}, Baudelaire). With a Christian background one could call 
this experience the {\em union with God\/}. The Hinduists speak of {\em Atman is Brahman\/}
(Self is God). With a Buddhist background one thinks that one is liberated. If one does
not have a religious background, then the experience feels better than anything experienced 
before. In part I this state is called {\em super consciousness}. 
Perhaps not very dignified a name, but that is intended.

\subsection*{Nausea}
One thinks that the liberation is permanent. Indeed, one is not depending anymore on outer
circumstances. Every disturbance can be eliminated at will. But it turns out later that one is
still depending on something: the power to concentrate. After a couple of days one looses this
and suddenly the volume of feeling falls down far below the threshold. 
Then a huge nausea appears. Its intrinsic properties are described already in $\S 2$. Again
it should be repeated how strong is this experience. It is worse than dying; one becomes insane.
Even if one had the impression to be a peaceful person, 
after this experience one realizes that one is not. In case someone would have triggered this 
experience of nausea, one could have killed that person if one is making 
the false assumption that the other person is the cause of the nausea. In the monastery one
realizes that the nausea is  part of our system and that we cannot blame anyone for it.

The effect of the nausea is such that one is in utter despair. At this moment it is important 
that there is a teacher. He advises to continue to practise. One does not believe in 
meditation anymore, however; 
one resents it. But now our thinking comes at help. One realizes that by exercises
one has reached this state; therefore by exercises one should be able to get out again.
Supported by this inner confidence practise is resumed. After many hours of extreme 
hard work consciousness turns to normal.
