Sorry to say, but breath in-&-out are defined in Suttas as a bodily sankharas or determinations. Ven Nanamoli Thera -renowned Pali scholar definite translation of sankharas is ādeterminationsā, he abandoned āformationsā his former rendering as unsatisfactory.
Sankharas in most general meaning should be seen as in opposition to asankhata dhatu. There are two elements sankhata and asankhata. M 115 Anankhata dhatu doesnāt depend on other things or it isnāt dependently arisen. On the other side we have sankhata, thing which depends on something else. Sankhata is determined by it, and without such sankhara or determination sankhata dhamma would not be present in experience. Or you can say simply that both sankhara and what is sankhata by it are things that co-exist: when this is - this is.
So what Suttas say is that experience of the body doesnāt not survive the fourth jhana.
It is definitely not the worst case, since after the cessation of perception and feeling which Suttas define as cittasankhara, we are dealing with the direct realisation of asankhata dhatu. And at that time - the cessation of perception and feeling - an individualās body who attained it enjoys rather high status, even higher then that of Buddhaās body, which after all can be wounded:
But the venerable SaƱjiĢva, gone to the forest or to the root of a tree or to an empty hut, entered without difficulty upon the cessation of perception and feeling.
āIt happened once, Evil One, that the venerable SaƱjiĢva had seated himself at the root of a certain tree and entered upon the cessation of perception and feeling. Some cowherds, shepherds, ploughmen, and travellers saw the venerable SaƱjiĢva sitting at the root of the tree having entered upon the cessation of perception and feeling, and they thought: āIt is wonderful, sirs, it is marvellous! This recluse died while sitting. Let us cremate him.ā Then the cowherds, shepherds, ploughmen, and travellers collected grass, wood, and cowdung, and having piled it up against the venerable SaƱjiĢvaās body, they set fire to it and went on their way.
āNow, Evil One, when the night had ended, the venerable SaƱjiĢva emerged from the attainment.520 He shook his robe, and then, it being morning, he dressed, and taking his bowl and outer robe, he went into the village for alms. The cowherds, shepherds, ploughmen, and travellers saw the venerable SaƱjiĢva wandering for alms, and they thought: āIt is wonderful, sirs, it is marvellous! This recluse who died while sitting has come back to life!ā That was how the venerable SaƱjiĢva came to have the designation āSaƱjiĢva.ā MN 50
But why boder with such relative easy problems as storage of memories? I have better dilemma for you, since Lord Buddha made some predictions regarding future, from where such knowledge came?
Not that it offers answerā, but to make things look more complicated than one thought they are, should
also be seen as an achievement on oneās spiritual path ā¦
But if precognition is a fact, and we have strong evidence to believe that it is, what is the nature of this transmission that occurs between the subject and the not-yet-existing target? Thus, the evidence for precognition and the success of ESP experiments over long distances lead one to believe that space and time are not constraining variables as far as psi is concerned. Another significant aspect of psi is the relative ineffectiveness of task complexity in constraining psi. Stanford (1977) has reviewed the relevant literature and concluded that āthe efficiency of PK function is not reduced by increases in the complexity of the target systemā (p. 375).
If psi is unconstrained by space and time and the complexity of the task, and if the psi situation is such that distinctions between thought and matter, cognition and action, subject and object become less than meaningful, it would seem that psi may function beyond the familiar categories of understanding and may point to a state of being that cannot be properly classed as mind or matter. Psi phenomena raise the question whether there exists a realm of reality beyond the phenomenal world of appearance, which is primarily a product of our information-processing capabilities and mechanisms. One may rightly wonder whether we are not dealing here with the Kantian āthing in itself.ā What is interesting, however, is that the thing in itself which, according to Kant, must remain forever beyond the human reach may in fact be the reality to which psi has direct access, a reality assumed by most religions.
From Body Mind Spirit
Exploring the Parapsychology of Spirituality
Edited by
Charles T. Tart