The psychophysiological phenomenon of awareness has to be differentiated from arousal. Clearing or cleansing of the sensory pathways so that bits of information start to register more readily may eventually lead to zanshin - to the tranquil, yet alert mind which registers ever so curiously, all the way not holding onto something. In this sense, awareness is very close to another Buddhist concept: mindfulness. An attitude of friendliness towards all that we encounter in the process may come to the foreground: metta bhavana, a Buddhist virtue.

This state, however, must not be confused with an overly quietist or 'optimistic' attitude, which is sometimes found in certain Sensory Awareness circles. On the contrary, beyond optimism or pessimism, these perceptions, as well as those of anger and aggression, may enter awareness, where they are not judged, which would only stop the flow of awareness, but where they are allowed to be, maybe even greeted with metta (friendliness, loving-kindness).

Within this perspective, Sensory Awareness can be conceived of as a meditative practice. In this practice, breathing plays a focal role, since it connects us to the world and the world to us. It is engineered by neurophysiological and neurochemical processes, which in their very functioning reflect this connectedness. Neurophysiologically there is no need to do something about breathing, according to our nature it happens in us - if we allow it (...)

The six realms, the different styles of samsaric occupation, are referred to as "realms" in the sense that we dwell within a particular version of reality. We are fascinated with maintaining familiar surroundings, familiar desires and longings, so as not to give in to a spacious state of mind. We cling to our habitual patterns because confusion provides a tremendoulsy familiar ground to sink into as well as a way of occupying ourselves (...). The six realms are: the realm of the gods, the realm of the jealous gods, the human realm, the animal realm, the realm of the hungry ghosts and the hell realm. (...) As human beings we may, during the course of a day, experience the emotions of all the realms (...). Nonetheless, a person's psychology is firmly rooted in one realm. This realm provides us with a style of confusion, a way of entertaining and occupying ourselves so as not to have to face our fundamental uncertainty, our ultimate fear that we may not exist.
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Paranoia
The dominant characteristic of the (...) jealous god or asura realm is paranoia. If you are trying to help someone who has an asura mentality, they interpret your action as an attempt to opress them or infiltrate their territory. But if you decide not to help them, they interpret that as a selfish act: you are seeking comfort for yourself. If you present both alternatives to them, then they think you are playing games with them. The asura mentality is quite intelligent: it sees all the hidden corners. You think that you are communicating with an asura face to face, but in actual fact he is looking at you from behind your back. This intense paranoia is combined with an extreme efficiency and accuracy which inspires a defensive form of pride. The asura mentality is associated with wind, speeding about, trying to achieve everything on the spot, avoiding all possibilities of being attacked.