text:
What Buddhist materials explain how to understand one's irrational feelings?
There is some person in my life and whenever I see his or her photo, or something related to him or her (e. g. reminder of the place he or she lives), I experience strong feelings.
They are totally irrational (I haven't been in contact with this person for years, I live thousands of kilometers apart from him or her) and I don't understand them (when you don't see a person for a long time, you tend to forget him or her, but I don't). No psychological technique I tried (all kind of NLP stuff, EMDR, meditations, relaxation tapes, long walks, sex, talking with lots of nice people, hard work and whatnot) didn't help me understand and get rid of those feelings.
Whenever I think I've forgotten him or her, I get a reminder from the outside world (someone mentions something related to him or her, or a there is a billboard with a message related to him or her, or I hear a piece of music from his or her region in the radio etc.).
Basically, I need to figure out whether

I should do something with or about this person or
just forget him or her.

What publicly available Buddhist teachnings can I read in order to learn in order to sort out these feelings (begin to understand their nature) on my own ?
Notes:

I don't want to discuss what kind of feelings they are. I just need a manual, which I can apply and do it myself.
Going to a group, or talking to a psychologist or guru aren't viable options because according to my experience 99.9 % of advice you get from other people on important matters is wrong (in the past such advice caused more harm than good).

According to Buddhist dependent origination, depending on contact feeling arise, depending on feeling craving arise, depending on craving clinging arise, etc...
The feelings that arise is a result of past conditioning and when there is contact the past feeling that was conditioned arise, be that attachment, revulsion or neutral feeling. The practice to recondition how we look at a person, others and ourself included, is the 32 parts of the body practice of which the link is one example.
Google for ways to practice the 32 parts of the body.

You could watch the feeling arising, staying and changing and then fading away. Seeing its impermanence will make it more bareable for you.
Also see its conditioned nature. Feeling is conditioned by contact. It can not arise without contact. In your case seeing a bilboard triggers a memory which is manifested as a thought. When mind is contacted by a thought a feeling arises.
All this is to diminish the resitance toward that feeling. Just let it arise and pass away, don't get involved with it.
Hope this helps

It's not about getting of emotions, it's about correctly deciphering them. In the past, similar "reminders" were indications that something had to be done in some area (when I acted based on such intuitive hunch, I figured out that those hunches indicated real, objectively measurable problems or things, where my action was required).

How about just accepting that the emotions are there? Sometimes fighting, struggling are the things that intensify emotions. Unfortunately emotions can't be erased, we can only try to observe them when they arise and acknowledge them as they are. Maybe accepting that these feelings toward this person may stay forever. Will it be that bad?
Have you tried writing a private journal? I've found that very therapeutic for letting out stuck emotions.
Good luck!

Trying to forget is also being involved with the person. So you will not forget. Best way to forget it not try to remember or not to forget. If you hear something about the person or place analyse the feeling that arising and do not be averse or attached to them.
You could try reading:

Beyond the Breath: Extraordinary Mindfulness Through Whole-Body Vipassana Meditation by Marshall Glickman

But best is to get a competent meditation teacher or take a Vipassana course.

As I told UrsulRosu, it's not about forgetting, it's about finding out the correct answer - whether to do something with this person or not, and if the former - what exactly I need to do and how. Forgetting is just one of many options, and up to now it didn't work.


text:
Meditation "thinking" "imagining" mental note : Ven . Mahasi Sayadaw tradition
Practice Ven . Mahasi Sayadaw tradition meditation
I have had two incidents recently  .

Said something that should not have said
Stopped happening an argument that my mind really wanted to do

Now when I do mindfulness meditation following happens

Haunting "bad feeling" , so I make a mental note of "thinking,
thinking"
Mentally "imagining" that I'm performing that argument " ,so I make a mental  note of "Imagining , Imagining"

But above two process keep happening even I do relevant mental note for many times (around 20 times )
Eventually they stop but later again pop up ( so I continue the same mental noting)
Should I keep continue mental noting or try to surpass those ? Is it OK to keep going such imagining / thinking for long time while keeping mental notes ?

From "Practical Vipassana Meditation Exercises" by Mahasi Sayadaw is this: "An additional rule is not to speak with contempt, in jest, or with malice to or about any of the noble ones who have attained states of sanctity. If you have done so, then personally apologize to him or her or make an apology through your meditation instructor. If in the past you have spoken contemptuously to a noble one who is at present unavailable or deceased, confess this offense to your meditation instructor or introspectively to yourself." So depending on what you said....

I would advise three things:
First, given that you experience the thoughts as bad, it is possible that you are ignoring the emotions surrounding the thoughts. If you are upset by the thoughts that arise, it is also important to acknowledge that as "disliking" or "upset", etc.

According to the satipaṭṭhāna suttaṃ, Buddha had stated that any consciousness, thought or impression associated with lust must be recognized and mentally noted as such. One must recognize and be aware of Citta (consciousness, thought or impression) which is associated with or dissociated from (a) lust or craving: (b) anger or hatred; and (c) ignorance or delusion.
-- Mahasi Sayadaw, Vipassana

Second, the practice of insight meditation isn't to make thoughts or memories go away; what you are experiencing is the characteristic of non-self - that you can't control your mind, no matter how you try. Insight meditation helps you to see this, so you are less affected by the experiences.

Next, the yogī will become convinced that all these psycho-physical phenomena are occurring of their own accord, following nobody's will and subject to nobody's control. They constitute no individual or ego-entity. This realization is anattānupassanā-ñāṇa.
-- Mahasi Sayadaw, Practical Vipassana Meditation Excercises

Third, meditation is a gradual training; just like any training, it takes time to become proficient.  As the Mahasi Sayadaw says:

As the yogī goes on noting thus, he will be able to note more and more of these happenings. In the beginning, as his mind wanders here and there, the yogī may miss noting many things. But he should not be disheartened. Every beginner in meditation encounters the same difficulty, but as he becomes more practised, he becomes aware of every act of mind wandering till eventually the mind does not wander any more.
-- Ibid

If you are a beginner I would suggest that you start with samatha (calm) meditation first and then when your mind is strong in mindfulness and concentration then practice insight. The strength of mindfulness and concentration also burns (jhanneti) up the 5 hinderances.
This is the usual path of practice for most mediators.
There are some who want to take short cuts and do insight (vipassana) only.
If you're lucky enough to have been born with strong mindfulness and concentration like Dipa Ma then you'll succeed else.. we all know how sometimes short cuts end up.
This Paper: the Origins of Insight written by a renown abhidhamma scholar goes to great length to trawl through all the Buddhist cannon to work out when the Buddha recommended the practice of insight.
It is much better to follow the path recommended by the Buddha to reach the end he promised.

Hello Samadhi and welcome to Buddhism.SE. We've put together some useful tips on getting started here.

I've down voted this post because it does not answer the question.

I'll try to answer the question directly next time, thanks.

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text:
What is it like to experience enlightenment?
What is it like to expereince enlightenment? Does it change a person and if so, how?

Are you asking for literature reference or first-hand experience? Theravada or other tradition?

If you consider Nonduality to be somewhere on the way to Enlightenment, then there is plenty of material, interviews, etc. from peoples' recent experience worldwide. No two say the same things though. Many, various, supple, gnarled, beautiful fingers pointing to the Moon.

The answer does somewhat depend on which tradition you follow, and what you mean by "enlightenment". For example, in Theravada Buddhism it could refer to either someone who has let go of everything (āsavakkhaya), or someone who has come to understand everything (sabbaññū). And in Mahayana, from what I've heard, a bodhisatta who is reborn again and again is considered to be enlightened (according to the Theravada, this would require attachment, a sign of lack of enlightenment).
That being said, here are some quotes and thoughts about what enlightenment is like (from a Theravada perspective):

The Buddha
First, we have the Buddha's enlightenment. Given the profundity of his wisdom, compassion, and purity, it has a bit of a different flavour from that of an "ordinary" arahant:

At that time the blessed Buddha dwelt at Uruvelâ, on the bank of the river Nerañgarâ at the foot of the Bodhi tree (tree of wisdom), just after he had become Sambuddha. And the blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation.

...

Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, then all his doubts fade away, since he realises what is that nature and what its cause.'

...

Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, then all his doubts fade away, since he has understood the cessation of causation.'

...

Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, he stands, dispelling the hosts of Mâra, like the sun that illuminates the sky.'

-- Mv 1 (Rhys-Davids, trans)

(These utterances are also found in the Udana.)
The Buddha's enlightenment changed him in several ways:

He gained unobstructed knowledge, meaning he could call forth the correct answer to any question he posed.

“Bhikkhus, in this world with its devas, Māra, and Brahmā, among this population with its ascetics and brahmins, its devas and humans, whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind—that I know.
-- AN 4.24 (Bodhi, trans)

His enlightenment removed not only all mental defilements (as would be the case with any arahant), but it also removed any vāsanā - idiosyncracies - from his character. While ordinary arahants retain many of their idiocsyncracies gained from their parents, past lives, etc., a Buddha acts and speaks like a Buddha. (I don't have a reference off-hand; it's generally known in Theravada Buddhism, but I can find a source, if required)
His knowledge led him to disinclination to teach:

And then the following . . . . stanzas, unheard before, occurred to the Blessed One: 'With great pains have I acquired it. Enough! why should I now proclaim it? This doctrine will not be easy to understand to beings that are lost in lust and hatred.
'Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.'
-- Mv 1 (Rhys-Davids, trans)

That being said, his deeply ingrained compassion led him to accept the invitation to teach and work tirelessly for 45 years without concern for his own well-being; some arahants might refuse the invitation to teach, disinclined to bother themselves.

Then the Blessed One, when he had heard Brahmâ's solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.
-- Ibid

The Pacceka-Buddha
Next, we have the enlightenment of a private (pacceka) Buddha. Private Buddhas are interesting and a bit of a mystery, I think. On the one hand, they have the ability to attain freedom from suffering themselves, but on the other hand, they lack the ability to teach what they have themselves learned. They could be likened to a street fighter who learned how to fight without instruction and so is unable to teach others how to fight beyond telling them to go figure it out on their own.
Private Buddhas are perfectly at peace with themselves, but solitary and unattached. They tend to retreat at the first sign of conflict and shy away from teaching or becoming religious leaders. Having neither the wisdom to see the potential in others nor the Buddha's compassion leading them to accept invitations to teach, they tend to offer simple lessons and live content in their own freedom. One of the great lessons we have from the private Buddhas is found in the Sutta Nipata, the Khaggavisana Sutta:

If one acquires a clever companion, an associate righteous and wise, let him, overcoming all dangers, wander about with him glad and, thoughtful.
If one does not acquire a clever companion, an associate righteous and wise, then as a king abandoning (his) conquered kingdom, let him wander alone like a rhinoceros.
-- Sn 44-45 (Fausboll, trans)

There's an interesting story of a Pacceka-Buddha in the DhpA, where he befriends a dog and actually appears to play a game with the dog, testing its intelligence and loyalty:

The dog ran before him, barking constantly. From time to time the Private Buddha tested the dog by taking the wrong path; but every time he did so the dog, by standing across the path and barking, intimated to him to take the other path.
One day the Private Buddha took the wrong path, and when the dog tried to stop him, without turning back, he pushed away the dog with his foot and went on. The dog, perceiving that he did not intend to turn back, took the hem of his undergarment in his teeth and dragged him along until he brought him to the right path. Such was the strength of the affection of the dog for the Private Buddha.
-- DhpA 16 (Burlingame, trans)

Private Buddha's do teach from time to time, and possess great wisdom in their own right. They also are represented as possessing compassion in their support for the spiritual development of others. One memorable story is in relation to the being who later became Anuruddha:

Now one day a Private Buddha named Upariṭṭha arose from a Trance of Cessation in Gandhamādana, and considered within himself, “To whom shall I show favor to-day?” Straightway the thought came to him, “To-day I ought to show my favor to Annabhāra.” And perceiving within himself, “At this moment Annabhara is on the point of returning home from the forest with his grass,” he took bowl and robe, and proceeding by supernatural power, appeared before Annabhara. Annabhara, seeing that the bowl in his hand was empty, asked him, “Reverend Sir, have you received no food?” The Private Buddha replied, “It is my expectation to receive food, man of great merit.” “Well then, Reverend Sir, wait a moment,” said Annabhara.
-- DhpA 266 (Burlingame, trans)

Annabhara gives him his meal, then is asked to "sell" the merit of his good deed to a rich man. Not sure what that would mean, he asks the Pacceka Buddha:

So he went quickly to the Private Buddha and asked him, “Reverend Sir, the Treasurer Sumana has offered me a thousand pieces of money, asking me to make over to him the merit I acquired by giving you a portion of alms. What shall I do?”
The Private Buddha answered by a simile: “Wise man, it is as if in a village consisting of a hundred families, a man were to light a lamp in a single house and the rest of the villagers were to moisten their wicks with their own oil, light their lamps, and take them away with them. [123] Is that light the light of the first lamp or not?” “Reverend Sir, in that case the light of the first lamp has multiplied itself.” “Wise man, precisely so is it with the alms you gave. Whether it be a ladleful of broth, or a spoonful of boiled rice, when a man makes over to others the merit of a portion of alms which he has given, the merit thereof increases according to the number of persons to whom he gives. To be sure, you have given but a single portion of alms. But in making over the merit thereof to the treasurer, that one portion of alms has become two, of which one belongs to you and the other to him.”
-- Ibid

Note that these are just stories, but they do offer some insight into the nature of a Pacceka Buddha according to tradition. I always think of Lao Tzu as fitting the role of a self-enlightened being who couldn't fully teach his enlightenment to others.

The Arahant
The arahant is the quintessential enlightened being in Theravada Buddhism; even the Buddha is described as being an arahant. Mahasi Sayadaw gives a good description of what an arahant is like in his discourse on Dependent Origination:

Arahants have no illusions about the nature of sense-objects. They are aware of their unsatisfactoriness, which means they fully realise the truth of suffering because they are free from delusion. So they have no craving for anything. Inevitably, they have to fulfill the biological needs of the body such as eating, sleeping, etc., but they regard this as conditioned suffering and find nothing agreeable. The question arises whether they should long for a speedy death to end such suffering. Nevertheless, the desire for early death or dissolution of the physical body is aversion, which the arahant has also removed. In the Theragatha, the Elder’s Verses, an arahant says that he neither wishes to die nor to live. The arahant does not wish to live a long life, for life means a burden of suffering inherent in the aggregates. Although the aggregates need constant care and attention, they are not reliable in the least. To many middle-aged or old people, life offers little more than frustration, disappointment, and bitterness. Living conditions deteriorate, physical health declines and only disability and death await them. Yet, because of ignorance and attachment, many people take delight in existence. However, the arahants are disillusioned, so they find life unattractive.
Yet the arahants don’t desire death either, since they have conquered ill-will. They equanimously anticipate their parinibbana, an expectation that is analogous to a worker’s expectation of wages. A worker does not like to face hardships and privations to make a living, but does not want to be unemployed either. A worker wants only money and expects payment. Likewise, the arahants await death, so when they think of their lifespan, they wonder how long they must bear the burden of the body. Because of their total disillusionment, their life-stream ceases completely after parinibbana, so it is called cessation without any remainder (anupadisesanibbana).

I don't think there is much to add to this description. The Visuddhimagga goes into great detail about what it means to be enlightened in the final chapter, like what fetters are destroyed at what stage, etc. The Thera and Theri gathas have verses from enlightened beings that offer a sense of their state of mind.

The Sekkha
Besides an arahant, it is proper to describe the other three types of ariya puggala as "enlightened", or at least "partially enlightened". They have all experienced nibbana for themselves, and it has changed them all profoundly. They are considered to have *become family" (gotrabhu) and will never return to the state of an ordinary being. They still have remenants of unwholesome behaviour - a sotapanna might still cry (e.g. Visakha when her granddaughter died), an anagami might still become distracted, etc. They all have unshakeable faith in the triple gem and no doubt or wrong views about the Buddhadhamma. More about the specific defilements discarded at each level can  be found in the last chapter of the Visuddhimagga.

The Bodhisatta
As mentioned, in Mayahana Buddhism, I understand that there are certain beings called Bodhisattvas who are considered enlightened but stay in samsara to help others. Some believe Buddhas do the same, I think. I don't have anything to say about such teachings, except that such beings would not be considered enlightened in Theravada Buddhism.
Either way, it is worth talking about the Bodhisatta, a being who has made the determination to become a Buddha but hasn't yet attained Buddhahood, since this is a part of the process of change called enlightenment.
A Bodhisatta is a being who could become an enlightened arahant but does not:

While thus I lay upon the ground,
  Arose within me many thoughts:
  "To-day, if such were my desire,
  I my corruptions might consume.
"But why thus in an unknown guise
  Should I the Doctrine's fruit secure?
  Omniscience first will I achieve,
  And be a Buddha in the world.
"Or why should I, a valorous man,
  The ocean seek to cross alone?
  Omniscience first will I achieve,
  And men and gods convey across.
"Since now I make this earnest wish,
  In presence of this Best of Men,
  Omniscience sometime I'll achieve,
  And multitudes convey across.
"I'll rebirth's circling stream arrest,
  Destroy existence's three modes;
  I'll climb the sides of Doctrine's ship,
  And men and gods convey across.
-- Jat-A 46-69 (from Buddhism In Translation, Warren, trans.)

The reason it is worth mentioning is that a change overcomes one who makes this vow in front of a Buddha; they become a niyata bodhisatta - one who is certainly destined for Buddhahood. As the Jataka stories show, they have many qualities that at times seem to surpass those of even arahants. They still, however, have not overcome all greed, anger or delusion, nor have they experienced nibbana or come to understand the four noble truths for themselves.

Nibbāna
Finally a few words on the actual experience of nibbāna, since that is what is considered to be the experience of enlightenment. The Milinda-Panha has some things to say on the experience, comparing nibbana to a lotus, water, medicine, an ocean, etc. Some of these similes contain descriptions of the experience, e.g.:

“Like water, it cools the
  fever of defilements and
  quenches the thirst of craving.
“Like medicine, it protects beings who are poisoned
  by the defilements, cures the disease of suffering, and nour-
  ishes like nectar.
“Like food, which sustains life,
  nibbàna
   drives away
  old age and death; it increases the spiritual strength of
  beings; it gives the beauty of
  virtue, it removes the distress
  of the defilements, it relieves
  the exhaustion of all suffering.
“Like a wish-fulfilling gem, it
  fulfils all desires, causes
  delight and is lustrous.
-- The Debate of King Milinda (Pesala, trans)

Nagasena also says:

“How is nibbàna to be shown? By freedom from distress and danger, by purity and by coolness. As a man, afraid and terrified at having fallen among enemies, would be relieved and blissful when he had escaped to a safe place; or as one fallen into a pit of filth would be at ease and glad when he had got out of the pit and cleaned up; or as one trapped in a forest fire would be calm and cool when he had reached a safe spot.
-- Ibid

Conclusion
If you were looking for a short answer, apologies :) Unfortunately, the experience of enlightenment is paccata (private), and not to be understood by ordinary beings. So in a sense, your question is only answerable by your own experience. Enlightenment is like the breaking of a dam; it can not be undone, and it signifies a profound and categorical change of one's entire being. It is called "becoming family" (gotrabhu) in the sense of one being categorically different from an ordinary individual. In that sense, it is not gradual or graded, it is distinct and complete.
The realization of enlightenment is best described as the attainment of the four noble truths. In brief, this means practicing until the moment where one realizes that the five aggregates are impermanent (unstable), suffering (unsatisfying or stressful), and non-self (empty and uncontrollable). The next moment one enters into nibbana, a complete cessation of arisen phenomena that is perfect and unadulterated peace. Subsequent to this, one dwells with clear knowledge of the nature of true peace and a freedom from attachment to suffering. It is the most profound change that could possibly occur for a sentient being, and it is considered to be the final goal of existence.

i love how complete these answers are :D. Thanks, I really enjoy reading them.

This answer is Superior.

An account of Je Tsongkhapa's enlightenment, from The Central Philosophy of Tibet, by Robert A.F. Thurman, pp. 84-85

Finally, in 1398, the long years of effort came to fruition. The seed
  planted by Manjushri produced its flower. One night in the late spring
  of 1398, Tsong Khapa dreamed that he was in a heavenly realm, probably
  the Tushita heaven where Maitreya dwells surrounded by the great
  masters of earth’s history, according to tradition. He was sitting on
  the fringe of a gathering of Nagarjuna, Aryadeva, Buddhapalita,
  Bhavaviveka, and Chandrakirti, who were lucidly discussing the
  uttermost subtleties of the central way, to his great delight. At one
  point, Buddhapalita, whom he recognized for his dark bluish complexion
  and unusually tall stature, arose from the conversation; holding a
  Sanskrit volume in his hand, he approached Tsong Khapa smiling
  radiantly, and touched him on the head with the book in the gesture of
  blessing. Tsong Khapa awoke at this, filled with bliss, and, in the
  predawn light, opened his own Tibetan copy of the Buddhapalita
  commentary to the page he had been reading the day before. His finger
  traced the words at the beginning of the eighteenth chapter, “it is an
  imperative consequence that the self is not the same as the
  aggregates, and the self is not different from the aggregates.
At that instant, the perfect realization of the central way arose
  within him effortlessly—the essential keys of the dialecticist view,
  the criteria of the logical negatee, and so on—all with profound
  certitude. All his “sign-habit-orientations” dissolved, and all his
  perplexities about the import of ultimate Thatness disappeared. He
  said later that his view of the world changed radically, that it had
  been exactly upside down before, and that the authentic view was
  precisely the opposite from what he had expected.
[My attempt to translate that paragraph into more common language] At
  that instant, the perfect realization of the Madhyamika arose within
  him effortlessly -- the essential keys of the Prasangika view, the
  criteria of inherent existence, and so on – all with profound
  certitude. All his misapprehensions of ordinary appearance dissolved,
  and all his perplexities about the import of emptiness disappeared. He
  said later that his view of the world changed radically, that it had
  been exactly upside down before, and that the authentic view was
  precisely the opposite from what he had expected.
In a very real sense, this moment in 1398 can be understood as the end
  of Tsong Khapa’s life-story in ordinary time. The subsequent events of
  the final twenty one years of his physical life are merely the
  unfolding of the tremendous impact of his realization throughout Tibet
  and the world. For, when a single heart opens into Buddhahood, the
  entire universe of living beings is included with it. And it is
  characteristic of him, and of his renewal of the transformative
  commitment of the path of philosophy embodied in the Essence, that his
  eyes were on a text at the very moment, not half-shut in transic
  absorption. Immediately afterward, as the sun rose on that day of
  1398, he wrote the Essence of True Eloquence (the concise version),
  called “Praise of Shakyamuni for his Teaching of Relativity,”
  translated below as Praise for Relativity. Again, he did not lounge in
  bliss in his total enlightenment; he poured forth his wisdom for
  others in a hymn of gratitude to the teaching that made it possible.

"He said later that his view of the world changed radically, that it had been exactly upside down before, and that the authentic view was precisely the opposite from what he had expected." - beautiful, thank you

The Theragatha
 and Therigatha contains expressions/poems of being enlightened. A few excerpts from the theragatha:
Kankharevata (Thag 1.3)   {Thag 3}
    See this:
the discernment
of the Tathagatas,
like a fire ablaze in the night,
giving light, giving eyes,
to those who come,
subduing their doubt.

See also: Ud 5.7 (Kankharevata = Revata the Doubter).
Bhalliya (Thag 1.7)   {Thag 7}
Who scatters the troops
of the King of Death —
as a great flood,
a very weak bridge made of reeds —
    is victorious,
for his fears are dispersed.
    He's tamed,
    unbound,
    steadfast in himself.

I have not experienced enlightenment but I have had a psychotic experience of the dissolution of self. I realised that my self was, as Buddhism, and Dan Dennet(1991), teaches was merely a fiction, a will o the wisp, created in my case by my self-narrative or self-whispering.
It was by far the most terrifying experience I have ever had! This was less because of the realisation that I am a fiction, but due to my discovery of what was supporting the fiction. As the Zen philosopher Nishida says, for the environment to convince itself that there is self, there must be a devil inside perception. Or elsewhere in Koan 42 of the Gateless Gate there is mention of a "devil mask".
I mention this because generally, and if one does it properly no doubt, enlightenment is framed as the realisation of non-self and as something very pleasant. I have no doubt that this is true if you do it properly. But at the same time, it seems to me that over and above the loss of self and all strivings (e.g. for wealth etc), there is a major horror show to be overcome as well, and I think that it is for this reason that I have been unable to go back and see it again, though, I think we all will one day.
(I wonder if this 42 is where Douglas Adam's got the number, and the nature of the girl in that cafe if Rickmansworth, later known as "Fenchurch":-)
Bibliography:

Adams D. (1981) "The  Hitchhiker's Guide to the Galaxy" preface
Dennet, D. (1991) "The Self as a Centre of Narrative Gravity"
Nishida, K. 絶対矛盾的自己同 一（Absolutely Contradictory Self Identity)
Hakuin. Koan 42. "The Girl Comes Out from Meditation". The Gateless Gate. Poor translation easily googled. "One wears the mask of god, one a devil's mask." should be just, "God's head,  Devil's mask" afaik.

The last line in your third paragraph is a huge obstacle that many people run into.  You're not alone in that.

Dear @xxxx. Thank you! That would seem to imply that you have seen the horror too. I feel very alone in this! I only know of a few schizophrenics and Mel Gibson! Should you know of any Buddhist or other text that mentions the horror I would be very interested.

I can't speak to schizophrenia, and If by horror you mean the fear that sets in at point where the self begins to dissolve, then I'm afraid I can't help you either.  For some reason, that tends to get glossed over or ignored.  I guess most accounts assume that when you get that point, you'd inevitably embrace it.  It doesn't always happen that way.

@timtak You're not alone! When I intellectually confirmed 'no-Self' I was depressed for long long time, as if my whole world collasped. It was only merely intellectual, imagine the real stuff. I read somewhere mentioned, also Emptiness another.

@Bhumishu米殊 Thank you. Me too. I am so glad I had already read some Buddhusm though. That save me. That and coming here to Japan.

@xxxx I 'd like to read more about the devil 'girl.' I hear that Kali features in Tibetan Buddhism, so I plan to check that out. I think she is perhaps also Amitabha and can be a devil or saviour depending uopn how she's treated.

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Does Zen have a concept similar to stream entry?
Stream entry feels like a milestone where some very significant things happen and the practitioner cannot slide backwards from it. Do Zen sutras describe the concept of stream entry by that or any other name?

I can slide back :(

I'm not sure if it corresponds in every respect with stream entry but in Japanese Zen they generally distinguish Kenshō, the initial seeing of one's nature, from full Buddhahood so I think it is at least analogous to stream entry.
I'm not sure how this is talked about in forms of Zen outside of Japan (such as Chinese Chan, Vietnamese Zen, and Korean Seon) however, as I think the explicit distinction between Kenshō and Satori is a distinctively Japanese idea.

There's Satōri and Dai Kensho, but there isn't a stream entrant or Arahat. The Zen koān form is, I've won, but there's no one there. There's winning but there's no winner. Zen by design lacks the precision of Theravada in laying down the stages of the path, which is not necessarily a bad thing.

http://coldmountainzen.org/talks/yangshanpointstosnow.html  The goal of Zen isn't Dai Kensho but Buddhahood itself, so a life time of Kensho moments of emptiness are to be cultivated with no end except Buddhahood.

I know that they aren't the same. I just said that Kenshō broadly speaking corresponds to stream entry because they are both initial break through experiences.

@Buddho Is Buddhahood in Zen the same as being an Arahant in Theravada?

Theravada belief says one has to forsake arahatship before stream entry in order to become a Buddha. Whereas in Mahayana, one has only Buddhahood to attain to, and even Dai Kensho or great awakening is not perfection.

I like what Bakmoon says.
My prayer for stream entry was a humble recognition, decision, affirmation, commitment rolled into one.

@Jeffrey Rothweiler Stream entry through prayer? How do you even know what to pray for?

Every aspect was  no?

Yes that was true @blue_hefe

A monk asked Master Zhao Zhou, "Does a dog have Buddha Nature?"
Zhao Zhou replied, "Yes."
And then the monk said, "Since it has, how did it get into that bag of skin?"
Zhao Zhou said, "Because knowingly, he purposefully offends."

Deane,  Years ago, I prayed for stream entry as I described above.  Are you asking what Stream entry is?

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text:
Mindfulness when “reading” : Ven . Mahasi Sayadaw tradition
Practice Ven . Mahasi Sayadaw tradition
I spend most of my unproductive time (traveling , when nothing special to do ) on reading Dhamma books using my iPhone.
These moments are not appropriate for sitting or walking meditation , so I follow "daily life" instructions can be found here http://www.sirimangalo.org/teachings/how-to-meditate/chapter-six-daily-life
But when I try to make a clear thought "reading" while reading I find it interfere with reading . How should I use clear thoughts to be mindful when reading ?

Yesterday I have answered a question similar to yours where i write about being mindful when studying/reading with basis in the Mahasi Sayadaw Tradition. There are also references to books and videos by Ven. Mahasi Sayadaw and Ven. Yuttadhammo.
You can find it here. Maybe it might be of some help to you.
Lanka

sorry that answer did not help me in the context of reading ,noting interfere with reading . it is not like walking , we can not keep noting as "reading , reading ".

As I understand it the actual reading is just one element of the entire reading process. There are other elements such as;  the changing and adjustment of one's posture, the moving of the hands when turning pages, the arising of mental formations etc. You could try expand your observation and noting of them too.

Here, you just have to be mindful of reading since you are reading mindfully. That is not to get distracted as much as possible while reading. In reality, our mind is so swift that even in one second, without noticing, it runs so many topics. When the mindfulness quality is built up, you will get the hidden meaning of what you read. If you make clear thought while reading is actually multitasking and simply thinking, not reading. So let me rephrase, you can't make your clear thought to be mindful. Clear thought is just a thought. Mindfulness is a mental quality that you can have while reading.


text:
Methods of Modern Meditation Masters
There are some very influential meditation masters of the 20th century such as Mahasi Sayadaw and S.N. Goenka who have many people today who follow their methods. Is it possible to summarize the methods particular to modern meditation masters (type of meditation, etc.) and provide links to their teachings? This might be helpful to those new to meditation or those looking to expand their understanding of the many styles of meditation available today.
This is a community wiki and a work in progress. Please consider adding your knowledge to this post. Thank you!

What is the purpose of turning it into a wiki?

@ruben2020, I'm thinking we'll get a more complete answer to this question by allowing people to submit info on the teacher they are most familiar with instead of expecting everyone to know about any/all influential teachers. Also, it would seem to be useful information for the site as particular teachers are referenced in many questions/answers.

Would it be better to have one answer per teacher. Then people could edit the answer and fill in the detail and we could edit the question and put in a set of links to each answer I.e. each teacher. I've seen this done on other community wiki questions and it seems effective. Just a thought

I'm not sure how he fits but IMO Jon Kabat-Zinn deserve mention.

It should be turned into wiki, the answers are messy.

It would be great to develop  this page.

Ven. Mahasi Sayadaw is a 20th century burmese meditation master. His teachings on Vipassana Meditation, also called Insight Meditation is derived from the so called "New Burmese Method". The following quote is from the wiki:

"The vipassanā Movement, also called the Insight Meditation Movement, refers to a number of branches of modern Theravāda Buddhism which stress insight into the three marks of existence as the main means to attain awakening and become a stream-enterer.
  It finds its origins in modernist influences on the traditions of Burma, Laos, Thailand and Sri Lanka, and the innovations and popularizations by Theravāda teachers as Mahasi Sayadaw."

The vipassana meditation technique taught by Mahasi Sayadaw is characterized by the meditator anchoring his attention on the rising and falling sensations of the abdomen, making that the primary point of observation.
The reason for this is that the rising and falling of the abdomen is always present making that a suitable place for observing the transient and impermanent nature of phenomena. The breath rises and falls all the time. In the same way all phenomena both physical and mental rise and fall incessantly. Having an anchor serves as a way for the mind to not get lost.
In beginning of meditation practice the mind is like a little child always running out to the objects and getting lost. Having an anchor means that the meditator can always come back to the abdomen if things get too intense meaning if e.g. feelings or thoughts get too intense when observing them.
The meditator then carefully observes the five aggregates, i.e. form, feeling, perceptions, mental formations and consciousness. One does not interact with the objects of meditation. One simply observes them. One does not have to do anything. One only has to be a witness.
The second part of the technique which is specific to the Mahasi Sayadaw method is "noting". Noting can also be understood as "naming or labelling" of the object that are currently being observed. It can also mean to "remind" oneself of the current object being observed so that the mind will not stray or follow after the object, identifying with it and getting lost.
When one notes an object its important that the mind is sent out to the object. When observing the rising of the abdomen, the meditator simply notes "rising, rising" while attention is pointed at the abdomen and not the mental word in the mind. When the abdomen is falling one simply notes "falling, falling" again while keeping attention on the abdomen at all time. This ensures that the meditator sees the object for what it is - an arisen phenomena - so that the mind will stay in place and not follow after the object. The meditator is only interested in observing the bare phenomena - ultimate reality only. If one hears a sound one notes "hearing, hearing" and thereby ensuring that one observes only the ultimate reality of the object, i.e. the phenomena of sound. If one sees e.g. a tree one notes "seeing, seeing" thereby keeping the attention on the ultimate reality of the object which in this case is the phenomena of visible light.
Similarly when thoughts arise one notes "thinking, thinking". If anger arises one notes "angry, angry" or "anger, anger". One does not need to make long complicated words or sentences. A simple word is enough. If pain arises in the body due to e.g. long meditation sessions one notes "pain, pain". If heat arises in the body one notes "heat, heat" or "warm, warm". One can note the phenomena a couple of times and then return to the rising and falling of the abdomen.
So to sum up the technique. The meditator sits in a comfortable position and anchors the attention on the rising and falling sensations of the abdomen noting "rising, rising" or "falling, falling". When other phenomena arises e.g. thoughts, feelings, sounds, sights, volitions etc. then one notes accordingly to the arisen phenomena. If there is e.g. both a loud sound arising and a strong itchy feeling on the nose then one chooses the object that is most dominant and notes that. In the beginning of practice the meditator can limit the observation to only e.g. the form aggregate. With practice the meditator can note more and more phenomena.
The reason for observing and noting the aggregates of clinging is so that the meditator can develop insight into how reality functions, i.e. the 3 signs of existence; annica, dukkha and anatta. By observing and noting phenomena the meditator comes to see that phenomena are impermanent. They arise and cease without any control. One sees that phenomena are uncontrollable and ungovernable. Then ones sees that phenomena are unsatisfactory and oppressing. When that is truly realized one comes to realize anatta, i.e. that phenomena have no inner core, no self. Realizing the signs of existence ultimately leads to realizing Nibbana.
For more information and books on the Mahasi Sayadaw Method the following books are available for free:

Q & A with Ven. Mahasi Sayadaw

These are questions and answers that will explain the process of meditation. These explanations will assist, guide and inspire the meditators starting in their meditation practises. It is extracted from the "Fundamentals of Vipassana Meditation" by Mahasi Sayadaw.

A Discourse on Vipassana

An extensive guideline through the practice of Vipassana meditation and explanation of the Satipatthana medthod, including how Nibbana is realized through this method of practice.

Fundamentals of Vipassana Meditation

This book includes an explanation of the difference of Samatha and Vipassana meditation, how Vipassana is practiced, the theory behind the practice, and how the practice achieves the goal of Nibbana and fulfills the Eightfold Noble Path.

Practical Vipassana Meditational Exercises

This is a brief look to the Vipassana meditation along with a few exercises to begin with.

Purpose of Practicing Kammatthana (Buddhist) Meditation

Ven. Mahasi Sayadaw explains the two kinds of meditations taught by the Buddha as well as a brief teaching on how to practice the two methods.

Satipatthana Vipassana Meditation

This book explains the Satipatthana Vipassana meditation method that's taught by the Buddha in the Satipatthana Sutta. It explains extensively the instructions given by the Buddha in the Satipatthana sutta, the practice, and the theory behind it.

Summary of Discourses on Purity and Insight (Visuddhi-Nana-Kattha)

This is a collection of discourses given by the Ven. Mahasi Sayadaw on the subjects of purity and insight.

The Satipatthana Meditation

This is yet another discourse to extensively discuss the Satipatthana meditation method prescribed by the Buddha in the Satipatthana Sutta.

Current well known meditation teachers who teach this style of meditation include:
Ven. Yuttadhammo who teaches in person and online via youtube.
For more information about Ven. Yuttadhammo the following sources are available:

Sirimangalo International Video Wiki

In here one can find a categorized selection of Youtube-videos made by Ven. Yuttadhammo. There are a total of 757 videos within a wide range of topics such as "Daily Life, Enlightenment, Mental Problems, Buddhist Theory, Karma, Morality, Monasticism etc.".
Most notably is the meditation category which holds 209 videos.

Yuttadhammo Bhikkhu Youtube Profile

Here one can find a wide range of different videos. Most notably is the series of "Ask A Monk, Monk Radio, The Dhammapada". There is also teachings for kids which takes place in Second Life.

Audio Talks

Here one can find audio talks by Ven. Yuttadhammo. They are sorted by year and ranges from 2006-2015.

Sirimangalo Live

"Live Sessions of Monk Radio.
Our Monk Radio program is an interactive broadcast allowing the audience to ask questions and receive answers about meditation, Buddhism, and the monastic life.
To watch the broadcast, you can visit this page, which will show the video shortly before we start. To participate, you can ask questions below or on Google Moderator."

Yuttadhammo - Truth Is Within

Here one can follow Ven. Yuttadhammo's blog. One can see his blog posts, schedule and more.

Sirimangalo International Teachings

Here one can find text materials by Ven. Yuttadhammo. Currently there are 2 books available for download in PDF, Ebook and Kindle and comes in a wide variety of languages.
Book 1: How To Meditate: A Beginner's Guide to Peace
"This book is meant to serve as an introductory discourse on how to meditate for those with little or no experience in the practice of meditation, as well as those who are experienced in other types of meditation but interested in learning a new meditation technique."
Book 2: Lessons In Practical Buddhism
"This book is based on a sample of audio and video teachings originally given via YouTube and as part of various local meditation courses."
"My hope in putting together this book is that more people may benefit from the teachings of the Buddha on a practical level; it seems to me proper that if one wishes to live in peace and happiness, it behoves one to work to spread peace and happiness in the world in which one lives.
May all beings be happy."
Book 3: How To Meditate II
"This is where the sequel to my booklet on how to meditate will live. Below is a table of contents that will become an active list of links as chapters are added and finished."
Currently there are 2 chapters available which are "Benefits of Meditation" and "Nature of Reality".

Yuttadhammo Bhikkhu Twitter and Facebook Page

Here one can follow the life and teachings of Ven. Yuttadhammo.
Recommended videos in random order:

How to Meditate
The Dhammapada Series
Meditation For Children
Ask A Monk Series
Practical Application of the Eightfold Noble Path
Realizations on the Path
Dangers on the Voyage
Ask A Monk: Experience of Reality
Buddhist Explanation of Karma
How Mindfulness Creates Understanding
Preparing for Death
Ask A Monk: Pornography and Masturbation (and Addiction in General)
Vigilance - The Heart of Buddhism
Ask A Monk: Dealing With Pain and Using Suffering as a Vehicle for Enlightenment
Ask A Monk: Understanding the Mind
Ask A Monk: Strong Attachments
Ask A Monk: Is There a Purpose In Life?
The Nature of Reality (Death, Rebirth and Reincarnation)
One Who Lives By The Dhamma
Right View: Long Island Meditation Center

Is anyone able to add in a summary of this style of meditation? Hoping for something that will give beginners a brief overview.

Yes I will make one tomorrow, Saturday.

You are most welcome @Robin. May i ask if you could read it through and say if anything should be changed in it?

@Lanka, thank you for the wealth of information! Wonderful. :)

No problem. This gives a better overview for newcomers.

Bhante Yuttadhamno has 30+ Mahasi Sayadaw discourses in a file called  Mahanadi.zip at this link:http://static.sirimangalo.org/ Also there are a lot of audio talks by Yuttadhammo under "diraudio/Yuttadhammo". There are talks from other teachers as well

Ledi Sayadaw -Vipassana movement pioneer. Extremely influential in spreading Vipassana Meditation among lay people. Considers the whole Tripitaka when formulating the meditation instructions of which many have their roots in the Abidhamma.

Mohnyin Sayadaw
Saya Thetgyi
U Ba Khin - Lay student of  Saya Thetgyi (student of Ledi Sayadaw) but highly influenced by Webu Sayadaw

Mother Sayama Gyi
S.N.Goenka -lay teacher that has many meditation centers worldwide that offer 10 day retreats on a Dana basis.,
Ruth Denison -Elder lay teacher and former student of U Ba Khin

Webu Sayadaw -believed to be an Arahat
Mogok Sayadaw
Pa Auk Sayadaw - Most orthodox in following the Visuddhi Magga and commentaries. Course starts with Anapana or the 4 elements. If starting from Anapana the course covers all 40 meditation objects and covering all the Jhana. (A course may take upto 3 1/2 years to complete at the monastery.)

Nauyane Ariadhamma

Thai Forrest Traditions

Ven. Mun
Ven. Cha student of Ven.Mun

Achan Bram -big help in the resurrection of the theravadin bhukkhuini order.
Ven. Sujato -Dhamma Scholar. Began practice in the Mahasi tradition but is now a critic of the Mahasi appoach
Achan Munido

Ven. Maha Boowa student of Ven. Mun
Achan Lee

Thanisaro Bikkhu

Sun Lun Sayadaw
Mahasi Sayadaw

U Pandita -Former student if Mahasi Sayadaw
U Silananda -Former Student of Mahasi Sayadaw
Chanmyay Sayadaw (U Janaka) -Former Student of
Mahasi Sayadaw
Oo Min Sayadaw - Taught cittanupassana rooted in Mahasi Style meditation
Sayadaw U Tejaniya -student of Shwe Oo Min Sayadaw
Sunlun Sayadaw -Vipassana movement pioneer
Mingun Sayadaw -Vipassana movement pioneer
Mogok Sayadaw -Vipassana movement pioneer
Jack Kornfield
Bhante Yuttadhammo -Teaches Mahasi method online and offline
The Arahat Daniel M. Ingram -Teaches a radically western approach. Studied many traditions and recommends the Mahasi approach above all

Buddhadasa Bikkhu
Banthe Vimalasiri former student of Ven. Mahasi Sayadaw but devised his own technique after considering that technique to be flawed

Maybe we can move this information to individual answers as below? :)

@Robin111 It could be moved into the question, as a table of contents with a link to each answer, for example like this.

Why Mogok and Sunlun are under Mahasi Sayadaw section?

@robermann Did you mean that Mahasi Sayadaw should go under them or that these pioneers of the vipassana movement are relative to other Burmese masters?

Mogok and Sunlun were in some way influenced by Ledi's teachings, so perhaps they should go under "Ledi Sayadaw".

Also, see that meditation diagram - source

S.N. Goenka is a 20th century meditation master who developed a technique of meditation characterized by:
Meditation in this style is taught through these centers

Is anyone able to add in a summary of this style of meditation? Hoping for something that will give beginners a brief overview.

Jack Kornfield. Student of  Ajahn Chah. Co-founder of the Insight Meditation Society.
Author of many books including After the Ecstasy, the Laundry and a Path with Heart

Jack was also a student of Mahasi Sayadaw.

Is anyone able to add in a summary of this style of meditation? Hoping for something that will give beginners a brief overview.

Chögyam Trungpa taught Tibetan Buddhism, in Kagyu and Nyingma lineages.
Author of many books including Cutting through Spiritual Materialism.

Is anyone able to add in a summary of this style of meditation? Hoping for something that will give beginners a brief overview.

Two other co-founders of the Insight Meditation Society besides Jack Kornfield (who is mentioned above), are Sharon Salzberg and Joseph Goldstein. They were taught by S.N. Goenka, Anagarika Munindra and Dipa Ma, among other teachers. They still teach meditation today, especially vipassana.
Jon Kabat-Zinn's video on Mindfulness which he taught at Google is quite popular on YouTube. He was taught by Thich Nhat Hahn. His teaching of mindfulness meditation is with special focus on stress reduction and healing. His profile according to Wikipedia:

Jon Kabat-Zinn is Professor of Medicine
  Emeritus and creator of the Stress Reduction Clinic and the Center for
  Mindfulness in Medicine, Health Care, and Society at the University of
  Massachusetts Medical School. Kabat-Zinn was a student of Buddhist
  teachers such as Thich Nhat Hanh and Zen Master Seung Sahn and a
  founding member of Cambridge Zen Center. His practice of yoga and
  studies with Buddhist teachers led him to integrate their teachings
  with those of science. He teaches mindfulness, which he says can help
  people cope with stress, anxiety, pain, and illness. The stress
  reduction program created by Kabat-Zinn, called Mindfulness-based
  stress reduction, is offered by medical centers, hospitals, and health
  maintenance organizations.

Ajahn Tong Sirimangalo (who is the teacher of @yuttadhammo, mentioned in other answers) was a student of (among others) Mahasi Saydaw and developed a course structure using Mahasi-style noting and walking/sitting meditation (2-4 weeks foundational course, 10-day retreats). He was an abbot of several temples in Thailand (Wat Ram Poeng, then moving to Chom Tong).
The international section of his monastery in Chom Tong, Thailand, headed by Thanat Chindaporn, coordinates a number of teachers and retreat centers around the world: Germany (http://vipassana-dhammacari.com), Israel (http://metta.org.il), Czech Republic (http://tisarana.cz), IIRC Mexico, plus a number of occasional retreat events elsewhere (Brazil, France, ...).


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Difference between Pacceka Buddha and Arahant?
The Sammasambuddha (Skt: Samyaksambuddha) is also an Arahant according to the Dhajagga Sutta.
Is the Pacceka Buddha (Skt: Pratyeka Buddha) also an Arahant?
What's the difference between Pacceka Buddha and Arahant?
Why are disciples of the Buddha who achieved Nibbana called Arahants, instead of being a type of Buddha? Although wikipedia calls them Sāvakabuddha (Skt: Śrāvakabuddha) though stating that this was not in the Pali Canon.

Sravakabuddha is a Mahayana terminology so it's not found in the Pali canon.
Sometimes the Buddha refers to himself as an Arahant because they have all attained releases which are the same, abandoning of greed, hate and delusion (it is like saying we are humans instead of men and women).
Only the wisdom of the Buddha is different to the rest, as the wisdom of Maha Arahant Sariputta is different from the other Arahants.
In Theravada Buddhism a Buddha is one who discovers Dhammma and starts a Buddha sasana. A Buddha usually mean Samasambuddha, self-enlightened one, not dependent on another's teaching. This definition is different from Mahayana, Vajrayana.
A Pacceka Buddha is also one who has abandoned greed, hate and delusion but he does it by himself, when in an aeon, or time when there is no Buddha's teaching but his wisdom is limited in that he cannot start a Buddha sasana, He is called the silent Buddha.

The following quotes is with basis in Theravada Buddhism.
Here is some videos about Buddhas, Pacceka Buddhas and Arahants by Ven. Yuttadhammo:

Monk Radio: Arahants and Buddhas
Monk Radio: Do Arahants Know Everything About Reality?
Monk Radio: Do Arahants Experience Extreme Suffering?
Monk Radio: Are Arahants Free from Karma?
Benefit of Pacceka Buddhas (Monk Radio)

Here is a quote found in the book "What Buddhists Believe" by Ven. K. Sri. Dhammananda, chapter: Attainment of Buddhahood, p. 47-49:

"... Therefore, the Buddha’s advice to His followers is that in order to find their salvation it is not necessary for each and every person to wait until Buddhahood is gained. Aspirants can also find their salvation by becoming Pacceka Buddhas (Silent Buddhas) or Arahantas—(Perfected Ones). Pacceka Buddhas appear in this world during the period when there is no supreme Enlightened Buddha. They are also Enlightened. Although their degree of perfection is not similar to that of the Supreme Buddha, they experience the same Nirvanic bliss. Unlike the Supreme Buddha, however, they do not preach to the masses. They lead a life of solitude.
Arahantas can also experience the same Nirvanic bliss as the Buddhas do. There is no discrimination or status in Nirvana. The only difference is that Arahantas do not have the Supreme Enligh- tenment to be able to enlighten others in the same way as the Buddhas can. Arahantas have overcome all their desires and other human weaknesses. They can appreciate the Dharma which was discovered and taught by the Buddha. They also have some ability to show others the Path to salvation ...".

Here is a quote from "Arahants, Bodhisattvas, and Buddhas" by Ven. Bhikkhu Bodhi:

"... There is also a third model of the Buddhist spiritual life, that of the paccekabuddha or pratyekabuddha. The paccekabuddha is similar in many respects to the disciple arahant, except that whereas the disciple arahant attains enlightenment under the guidance of a Buddha, the paccekabuddha gains enlightenment without any outside guidance. Otherwise, the combination of qualities that constitute this type is essentially the same. In the literature of the Buddhist systems, we often read of three types of enlightened ones — Pali: sāvakas, paccekabuddhas, and sammā sambuddhas (= Skt: śrāvakas, pratyekabuddhas, and samyak sambuddhas) — and of the three vehicles that lead to these attainments: the śrāvaka-yāna, the pratyekabuddha-yāna, and the bodhisattva-yāna ...".

Here is a definition of a Pacceka Buddha and here is a website that contains the "Story of Pacceka Buddha Matanga" by U Chit Tin. The story is downloadable only. I have not read it i just found it. It might contain information regarding your question.
There is also the "The Dhammapada", Arahanta Vagga, Chapter 7: The Saints. See picture.
Lastly here is a Buddhism SE-question which looks useful: "Buddhas vs bodhisattvas vs arhats vs devas vs brahmas". In here some users provide good answers to the differences between a Buddha, Pacceka Buddha & Arahant.
Lanka

Theravadan view of a savakabuddha.

https://en.wikipedia.org/wiki/Savakabuddha


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What is soul made of, as per Buddhism?
As per Buddhism, what are elements of soul, or what is soul made of?
(If we split body and soul to separate them, then what are elements of soul?)

there is no soul in buddhism.. there is compounded or dependent arising of phenomena.. look up dependent origination on google..

Hello fatherazrael and welcome to Buddhism.SE. We've put together some information to help you get started here.

In Buddhism a human being is composed of matter, feelings, perceptions & memories, mental fabrications (thinking) and consciousness.
A soul is a conceptual belief which does not exist. It is concept which is deeply ingrained in the mind.
Just like a car is just a concept which is an accumulation of parts a steering wheel, chassis, wing mrrors etc..
For more on consciousness in the Theravada tradition and how kamma transmigrate see my other post

Thanks for reply. You mean, if body dies then that's end of life? Then you used past kamma, which lives in consciousness. I am asking about (LIVE IN COUNSCIOUSNESS)<- What is this and what is its form?

When the body dies, the desire to exist makes sure that the consciousness finds another body or recepticle. We can say that its form is pure awareness containing the energies of past tendencies(kamma).

The idea that consciousness migrates sounds suspiciously 'soul-like'.

Yes it does, the questioner is just trying to get a basic grasp of Buddhism and it's sufficient to know that there isn't a soul the way most people think of it. Beyond that there are cans of worms, like buddha-nature, citta that's doesn't die, promodial clear light, re-birth linking consciousness, etc..

citta that doesn't die? No such thing!

Between your view, the cannon and the experiences of the Thai forest tradition of Ajahn Mun, Ajahn Maha Boowa, I opted to take the view of the forest masters and then find it out for myself.

It would be good if you could add citations and preferably qualify your answer as being based on a certain tradition. This certainly isn't the orthodox Theravada viewpoint.

@Samadhi
Thanks. Like, "I have desire to become Something" - What is difference between I and Desire? or is I and Desire the same? You say Desire to Exist, who want to exist and where? <- I am asking form of that particular thing.

@Sankha & yuttadhammo The "citta that doesn't die" comes from the Thai forest tradition of a luminous mind- pali pabhassara citta

"I" is a mistaken belief and desire comes from feeling, feeling comes from contact(Dependent Origination(D0)). Google dependent origination and use the version that's meaningful for you to read. Because of Avijja (not knowing) we continue to seek existence whether we want or not (samsara). Avijja is the start of DO.

@yuttadhammo - will attempt to do in future to avoid misunderstanding.- thanks.

@Samadhi, Forest or not, if they believe in that, they are challenging the Buddha's statement  "Sabbe Sankhara Anicca" :)

@SankhaKulathantille - The Buddha did not say "Sabbe dhamma Anicca" - why? :)

@Samadhi, Citta is Sankhara :)

@SankhaKulathantille Citta is sankhara butPabhassara-citta is dhamma, described in the Brahma-nimantanika Suta as “'Consciousness without surface, endless, radiant all around” but Thanissaro Bkikkhu is unwilling to admit this is his Pabhassara Sutta. That is why I refer these as cans of worms.

All Cittas are Sankharas. and all Sankharas are Dhammas. It's like all dogs are canines. But all dogs are animals too.  All Sankharas are impermanent. I see no cans or worms there :)

@SankhaKulathantille, but not all dhammas are sankharas, that is why the buddha say "Sabbe sankhara anicca" and "Sabbe dhamma anatta", meaning nibbana is anatta but not anicca. The can of worms refer to citta and pabhassara-citta. one sankhara the other dhamma :)

Citta is Sankhara. Nibbana is not a Citta :)

You know, you can edit this answer... No need to wait until next time.

So there is no Water? H2O. There is only H and O?

The thing you need to understand is that a car cannot move by itself. It has no consciousness to move. When I keep it in my garage, it stays in my garage unless I go and drive. But when I keep a person in my Garage, he tries to escape. There is a soul. Just like there is a water, water is made up of H and O which are both gaseous state, but when combined it grows into new matter, new property a liquid state. So all your Shankhara combines to make a soul which exists. Also, In those time Brahamanas were disciple of Buddha as well. All believed in soul. It was default knowledge.

There is nothing worthy of calling the soul as the collection of aggregates, we call I, are changing and subjected to unsatisfactoriness.
Following might be off interest: Is There a Soul? A study based on the Pali Canon
From The Buddha’s Teachings (Piyasilo, 1991b), revised by Piya Tan

There is a velocity which get generated from the act of attachments (Raga Attachment, Moha Attachments, Dwesha Attachments) in a given moment. This velocity Vinyana get stored in a place in mind. If a person don't get attached with Raga, dwesha, Moha using Ana Pana sathi meditation then at that moment you are in a nibana state of mind (no velocity is generated at that moment) If he/she can sustain the state of mind by removing 100% of Raga Dwesha Moha then you attain nibana.  So in simple terms soul is nothing but the velocity you carry from one moment to another. Even without a Body you can generate this velocity (ex: gods, pretha, gandaba they all generate this velocity)

In Hinduism, the 'soul' ('Atman') is something permanent that reincarnates from life to life (as described in the Bhagavad Gita, for example).
At least in the Christian Gospels attributed to Jesus, the 'soul' appears to be described as something more like the human mind/'heart'/conscience that can be saved/set free or, otherwise corrupted/defiled (by karma); what in Buddhism is called the 'citta'.
(However, the same as in Buddhism, over historical time, the soul has been taken in Christianity to be something that exists after the passing of the physical body).
In Buddhism, the 'soul' or 'citta' is something 'immaterial'. Therefore, it cannot be said what it is 'made of'.
All that can be known is the 'soul' knows, feels, perceives, thinks & creates emotions that can torment itself into suffering or, otherwise, can be set free/purified from suffering.
The Buddhist scriptures define 'mind'/'soul' as being made up of 'feeling', 'perception', 'intention', 'contact' & 'attention'; plus other mental faculties such as 'mindfulness', 'decision', 'energy', 'zeal', etc.
But what 'mind'/'citta'/'soul' is 'made of' cannot be defined because it is 'immaterial' ('arupa').

In your question, you appear to suggest that the soul and body are two separate things. From this, I am assuming that you are actually talking about the mind (which is associate with thoughts, emotions, intentions, etc.) when you say 'soul'.
Therefore, I am assuming that you are interested in understanding what the mind is. The primary source in Buddhism which has comprehensive theoretical explanations about the mind is called 'Abhidhamma'. Here is the link to an English translation of the Abhidhamma: http://www.buddhanet.net/pdf_file/abhidhamma.pdf
It is a very complicated text to study, but it will certainly answer your question about what the mind is made up of.
However, it is my personal suggestion that it would be wise to have a comprehensive practical understanding of your mind instead. Then you can see for yourself what the mind is made up of, what are the elements of the mind, etc. without having to believe in theory.
It will also be much more of use to you to have a practical understanding of your mind, since it can lead you to being free from your mental defilements (which are one of the main elements of the mind) and therefore lead you to freedom from suffering (the goal of following the Buddhist path).
If you want to have a comprehensive practical understanding of your mind, you must learn to be aware of your mind correctly (the practice of following the Buddhist path).
If you want to learn to be aware of your mind, and therefore understand the mind, follow thoroughly the comprehensive meditation instructions of the great monk called Yuttadhammo which can be found in this book: http://static.sirimangalo.org/howto/HTM.pdf

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text:
Who/what/how is the keeper of karma?
I have seen multiple references to karma on this site, varying in its descriptions dependent on the question.
Most answers appear to have the same answer e.g. Whereas Karma is what happens as a result of your actions or your choices. - Source
If karma is the result of my actions or choices and it has a bearing on one's life now and in the next, who/what is the keeper of such actions and choices? Another way to ask the question is how is a record of my actions maintained and kept?

Record is a concept. Nothing is maintained in reality. Not just Karma.

I need to learn more about the topic, but allow me to share my layman's intuited impression--won't be popular. If karma is cause & effect, it is how the universe is designed, physically and chemically, so there would be no need for an entity to manage it, there is no who/what or how--no magic, just physics. I'm skeptical that it can be defined more granularly than that; if someone claims to, they're claiming to answer the mystery of life/purpose of the universe, is that known or knowable? Takes ego to think it is. Science is a work in progress. Yet I'm open to logical hypotheses, so here I am.

The Sanskrit word karma means action. It was used in Brahmanism to refer to those physical and verbal acts that were considered to bring positive results to the individual performing the acts (or on behalf of whom the acts were performed by Brahmin priests).
The Buddha denounced this idea. In his teaching, that which was potent for the individual was the state of mind (cetana):

cetanāhaṃ, bhikkhave, kammaṃ vadāmi
It is cetana, monks, that I call karma.
-- AN 6.63

Either way, anyone who tells you that "Karma is what happens as a result of your actions or your choices", doesn't understand the meaning of the word. What they are referring to is vipāka (result); karma is that which brings vipāka.
Either way, your question still stands:

who/what is the keeper of such actions and choices?

This is a common question, but it mostly stems from a lack of clear understanding that karma simply means action. It isn't a thing, it doesn't last from life to life or moment to moment, and it certainly doesn't come back to reward or punish the doer.
The law of karma is simply an observable pattern or regularity that exists between ethical acts and the results that follow them. I don't know of any explanation for why the universe works this way, but that it does is readily apparent.
We don't question, for example, whether torturing others is bad for the person doing the torturing (or at least we shouldn't). Obviously doing evil corrupts one's mind, destroys one's reputation, cultivates enmity, etc. (c.p. MN 129)
The real question, I guess, is why this doesn't end at the moment of death. Of course, given that death of the individual is a concept (as is the individual), there really isn't as much trouble explaining this as one might think. One's rebirth is conditioned by one's death and the events leading up to one's death; a murderer is likely to be reborn entangled with the murdered, because murdering others involves karmically potent mind states that change one's future mind states including those involved with one's death.

Another way to ask the question is how is a record of my actions maintained and kept?

It isn't. Nothing that arises lasts more than a moment, and nothing that has ceased ever returns. Karma is simply a natural law, like the law of gravity or conservation of energy, that:

“yādisaṃ vapate bījaṃ, tādisaṃ harate phalaṃ.
  kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ.
Whatever sort of seed one plants, that is the sort of fruit one will reap;
  A doer of good good, and a doer of evil evil.
-- SN 11.10

I am confused. You made the comment that In his teaching, that which was potent for the individual was the state of mind (cetana) followed by The law of karma is simply an observable pattern or regularity that exists between ethical acts and the results that follow them.

It seems to be contradicted by the comment One's rebirth is conditioned by one's death and the events leading up to one's death; a murderer is likely to be reborn entangled with the murdered, because murdering others involves karmically potent mind states that change one's future mind states including those involved with one's death

I say contradiction because, it still seems to suggest that a record of some sort is maintained between this life and the next. Did i misunderstand? If so what exactly?

If the mind dictates karma, does this mean that all thoughts are seeds for karma? How can that be if i am only to observe them, be aware of them and not participate as i have no control over the ebbs and flows?

@Motivated Is a record kept between physical particles when they interact? The transference of karma is like the transference of energy; the original event is come and gone, but the new events are based on the old, that is all.

It still remains unclear to me. but the new events are based on the old, that is all. If new events are based on the hold, where is the history of these events held? How is the integrity of these historical events maintained?

@Motivated As with the  history of physical events, it isn't held anywhere. Events affect subsequent events, which affect subsequent events, etc. like dominos... except much more complicated.

When a volitional thought comes Sankara is created. This in the subtlest forms this is Kalapa (Sub atomic particles which arise and pass causing other sub atomic particles to arise when they pass). Say when you are doing some action you feel the sensation associated with the action (p35 - Comprehensive Manual of Abidhamma by Bikkhu Bodhi) based on roots of the action.
These ("seeds") stay dormant until the condition are right for them to give results. Here multiplication starts ("fruit"). When this happens you feel the associated sedations of the results. Each seed has a certain "taste" associated with the result (the same "taste" you felt when doing the action). By your reaction to this sensation (with craving or aversion) you multiply the results of future results.
When a new group of Sankara or seeds starts when these have the dominant taste off your past Karma and other Sankara lay dormant though still arising and passing as a group of Kalapas. Since this arising and passing is with decay if a condition does not come for its multiplication then some just passes away with no results.
Through meditation but making you self sensitive whilst not being reactive to the sensations associated with the formation you stop reacting new conditioning and also understand the process these are created. You might not be able to identify each and every Kalapa (only a Buddha can do this if I am not mistaken) which sums up as you total Sankara but you will identify more and more significant clusters. These might be small dot like areas where a certain sensation prevails where as maybe in the rest of the body other sensation are dominant. (These are also fruits due to some multiplication of the seeds as they maybe too minute for a normal person to identify.) By non reaction (devoid of craving and clinging) they loose there potent as they do not multiply.
At the moment of death what happens is this process passes away in one physical body an arises in another. Hence the seeds are still there whilst arising and passing.

Another way to look at this is in the process of doing Karma you create a cluster of Kalapas. This arise and pass giving arise to other Kalapas. When one Kalapa passes it creates a new one which is progressively less potent. Look at this as a Discrete-time Markov process.
Karma is a memoryless process (hence no keeper). You have hidden states not observable over a threshold (based on strength of awareness). There are external perturbation (result of past Karma, hence contact with the taste pertaining to the state) based on the potent of the hidden states to which you react and cause them to (state based on response to stimuli) multiply the hidden states. Each state has a stopping time when they decay away without result.

Thanks. Some of the concepts such as Sankara are unknown to me. Would you mind explaining in a way that a lay person like myself can understand? I appreciate it.

Link to explanation: Saṅkhāra. More on the word: Saṅkhāra

Let me know if this helps.

So what you are saying is that there is no keeper of karma?

Quantum (Kalapas) - seeds of you karma are stored in your Sub concious / Bavanga. Each moment all this pass away and a new set arises. When conditions are right more and more Kalapas of the same type arises. This gives the result of the Karma. So in a superficial way or very loose way you can say it is stored in you sub concious.

At least this is my understanding.

Who/what maintains this subconscious? Where is it stored?

The kamma is stored in the subconscious as a resultant consciousness (vipaka citta) and remains there until a right condition present itself, when it would resurface. If it is strong it would be carried over to the next existence.
More on the transmigration of kamma in the Theravada tradition.

Thanks. Whose or what subconscious if not of mine? If one were to die today, how are the results of karma carried over to the next existence?

In conventional reality (sammuti sacca) we refer to me, mine and I or else we would not be able to communicate. In ultimate reality (parmattha sacca) we know that there isn't a self that owns the 5 aggregates. If a self owns any of the aggregate then it would be able to control it, say stop thinking , but it can't. Thinking is dependently origininate.

We can think of it as our tendencies living in the subconscious which is carried over. How it is carried over is through a re-birth linking consciousness (patisandhi) arising in another form after the cessation of death consciousness (cuti) in the previous form. (varies with traditions)

Hi samadhi. Would you mind editing the answer and specifying the branch, or better yet, the source this answer reflects? That would be even more informative i think

The idea that anything is "stored" or "remains" from moment to moment is not a part of the theory of kamma in Theravada Buddhism.

@Thiago read subconsciousness as store consciousness

@yutthadhammo read Bhavanga instead of subconsciousness-Alaya-Vijnana  "Bhavanga (Pali, "ground of becoming") is the most fundamental aspect of mind in Theravada Buddhism.[1] It is an exclusively Theravada doctrine that differs from Sarvastivadin and Sautrantika theories of mind, and has been compared to the Mahayana concept of store-consciousness. It is first found in the Patthana, part of the Theravada Abhidhamma Pitaka.[5]"

@Thiago as to branch - both Theravada and Mahayana, though one speaks in pali the other in sanskrit..lol

@Thiago and thanks, I've added a link to the subconscious.

Bhavanga is momentary, just like all citta

@Samadhi - Are you suggesting that there exists a universal subconscious?

Depends on tradition see Primodial mind. I have yet to add the Mahayana view of Buddha-nature.

@Samadhi - Thanks. You mention it depends on the tradition however i am still unclear on the keeper. What is this subconscious?

Bhavanga, rendered as mindstream or store consciousness is the subconscious. But the Vajrayana tradition has equated it to clear light up to  Adi Buddha and the Mahayana as Buddha-nature up to Buddhahood etc..

Firstly, I would like to clarify that according to Theravada Buddhism, karma is not the 'result' of your 'actions' but the action itself. Performing certain kinds of actions (karma) leads to certain kinds of results.
What does ‘action’ mean? It exclusively means ‘intention’, in the context of Theravada Buddhism. The physical doing of something is equated with karma only insofar as that it is a physical manifestation of the intention.
With the above clarification, the question would be interpreted to mean ‘Who/What/How is the keeper of intentions’? The question is assuming that there is some kind of ‘keeping of intentions’ that occurs between the moment of intention and result. This assumption is wrong, and may be based on popular theories or misinterpretations of karma and how it leads to certain results.
So you might now ask, how does a specific intention lead to a specific result? The theoretical answer is quite complicated, and can be found by reading thoroughly the text called Abhidhamma (here is a link to an English translation: http://www.buddhanet.net/pdf_file/abhidhamma.pdf), which is the primary source of Theravada Buddhism where the subject of how specific karma leads to specific results is examined in detail.
However, my personal suggestion is that it would be a wise decision to understand for yourself how specific intentions (karma) leads to certain results, rather than trying to have an intellectual understanding of this process by reading the text. Having a practical understanding of this process of cause and effect (how karma works) is far more beneficial than having an intellectual understanding, because an intellectual understanding is simply based on concepts and is essentially meaningless apart from giving you a temporary sense of satisfaction whereas if you see how cause and effect works for yourself, it will lead you to being released from your mental defilements and therefore set you free from suffering permanently (the path that the Buddha taught).
So now you might ask me, how can you understand cause and effect for yourself? By understanding the experience of reality clearly. How can you understand the experience of reality? By practising the four foundations of mindfulness.
If you want to know how to practise the four foundations of mindfulness, please read this book (http://static.sirimangalo.org/howto/HTM.pdf) written by a great monk called Yuttadhammo, who in this book clearly and comprehensively explains how to practise the path that the Buddha taught in order to understand reality clearly and therefore set yourself free from suffering.
Therefore, by practising the path that the Buddha taught, you will come to understand for yourself the nature of karma, how it is not something that is recorded and how it actually leads to specific results.

Thanks although i am unclear on the concept of karma on its effects in this life and next. For example, if the intentions of my actions have a bearing on the next life, how is this maintained?

Please allow me to add another view. Keep in mind that this is part of a rather new approach combining the ancient views on consciousness and karma and finding explanations for them based on current scientific findings and theories.
For a moment envision us as merely the passengers within the physical constraints of this body. Much like taking a plastic bag and moving it thru the air to inflate and then we quickly close it off at the opening. WE are the empty inside while our body (all of it including the brain) is the bag. We are merely consciousness inside. Awareness. And we only experience things as our perceptions and mind allow/interpret. Outside of our bag we were merely awareness. Everywhere awareness, but simply awareness nonetheless.
While limited to measly perceptions, short lifespans, and strict obedience to linear time in these bodies we are able to affect change. This is something that we could NOT do merely as awareness. This change causes not only instantaneous effects, but also chains of subsequent events as a result. This is known as karma. Here is where it really starts getting interesting.
The multiple universe theory suggests that all possible outcomes are around us at all times. The universe we select is the one we encounter based upon our individual choices and the world we have built around us. Part of that world is the karma we created by our actions and choices and perceptions and the subsequent events those create. It's interesting to note the double slit experiment here. All things that must be wave or particle are both until we perceive them. This is scientifically proven. Our consciousness perceiving things actually affects the real world on a quantum level and this in turn affects the future. Going forward. This is karma. Cosmic momentum.
Now there are scientists showing that we actually store these quantum changes in the microtubules of our brain cells. article These same scientists also believe in the plastic bag theory of consciousness - that consciousness is merely an embodiment of the everything surrounding us in a human form. And that when this body passes it merely merges back into the whole. But what about that resultant karma?
The leftover karma creates the issues for many. If you set a bunch of events into motion then who will be on the receiving end of those probability changes and the like that existed when that body passed away? Once that consciousness is "ejected" back into the ether what becomes of those resultants? Do they merely fizzle away?
I am starting to believe that WE can actually clear our karma thru meditation. I will dig thru the vedas and upanishads and dhammapada to see if such an interpretation may fit into their readings or if it even should. But I believe this is the beginning to the confluence between the physical world and the world of consciousness.
Of course this will support the idea that Karma inevitably happens no matter what actions are choices or decisions we make. But it also May support the idea that we are unable to merge with the Consciousness whole wow we have Karma results attached to us. If it is true or can be shown that meditation can get rid of karma then we may find our link between physical world and the universe on a corporeal level. This can also support issues such as the type of karma affecting the type of rebirth. Perhaps a negative resultant Karma demands a certain type of vessel at rebirth.

"If karma is the result of my actions or choices and it has a bearing
  on one's life now and in the next, who/what is the keeper of such
  actions and choices?"

Nobody/Nothing is the keeper.

"Another way to ask the question is how is a record of my actions
  maintained and kept?"

With activities/volition the record of your actions is maintained and kept.
How?
With activities/volition there arises actions of the mind and body.
With the arise of actions, there arises knowledge of Good and Bad.
When the body dies, this same knowledge will make the body and mind be reborn again, based on this knowledge.
Whenever you're reborn, the whole universe is reborn with all its beings.
This your kamma.
It is maintained and kept by the universe you experience with your senses.
The universe you're reborn in is the result of your kamma and the keeper of your kamma.
The universe you're reborn in is the record of your actions.