into the forest and sitting beneath a tree and then simply to watch the breath. If the breath is long, to notice that the breath is long, if the breath is short, to notice that the breath is short.Satipatthana Sutta. In the "New Burmese Method" the practitioner pays attention to any arising mental or physical phenomenon, engaging in vitaka, noting or naming physical and mental phenomena ("breathing, breathing"), without engaging the phenomenon with conceptual thinking.Bhante Bodhidhamma, Vipassana as taught by The Mahasi Sayadaw of Burma . By noticing the arising of physical and mental phenomena the meditator becomes aware of how sense impressions arise from the contact between the senses and physical and mental phenomena, as described in the five skandhas and paṭiccasamuppāda. The practitioner also becomes aware of the perpetual changes involved in breathing, and the arising and passing away of mindfulness. This noticing is accompanied by reflections on causation and other Buddhist teachings, leading to insight into dukkha, anatta, and anicca. When the three characteristics have been comprehended, reflection subdues and the process of noticing accelerates, noting phenomena in general without necessarily naming them. According to Vajiranāṇa Mahathera, writing from a traditional and text-based point of view, in the Pāli Canon whether one begins the practice by way of samatha or by way of vipassanā is generally seen as depending on one's temperament. According to Vajiranāṇa Mahathera, it is generally held that there are two kinds of individuals. Those of a passionate disposition (or those who enter the path by faith) attain Arahatship through vipassanā preceded by samatha. Those of a skeptical disposition (or those who enter by way of wisdom or the intellect) achieve it through samatha preceded by vipassanā. Aims of meditation Traditionally, the ultimate goal of the practice is to achieve mundane and supramundane wisdom. Mundane wisdom is the insight in the three marks of existence. The development of this insight leads to four supramundane paths and fruits, these experiences consist a direct apprehension of Nibbana. Supramundane (lokuttara) wisdom refers to that which transcends the world of samsara. Apart from nibbana, there are various reasons why traditional Theravāda Buddhism advocates meditation, including a good rebirth, supranormal powers, combating fear and preventing danger. Recent modernist Theravādins have tended to focus on the psychological benefits and psychological well-being. Historical development and sources The practice of Theravāda meditation can be traced back to the 5th century exegete Buddhaghosa,