Vipassana Rupa - Nama               Everything in the universe is rupa or nama, or the 5 Aggregates (5 Khandas). Rupa and nama are ultimate reality. Rupa is generally defined as material or form, while nama is defined as mind (citta) and mental constituents (cetasikas), and nibbana. Rupa can also be defined as anything other than nama, which changes due to cold or heat.             Rupa is that which is known and nama that which knows (although nama can also know nama - i.e. nama can be an object, or be known, such as "nama seeing", "nama hearing"). In practice rupa can be seen as the actor and nama as the observer. In modern terms, rupa is like the mechanical part of a robot and nama the computer: nama orders or tells rupa what to do.             Nama and rupa are the objects of Vipassana practice. There are many rupa and nama, but the yogi uses only those that are objects of Vipassana in the present moment.             The three types of nama that can be used as meditation objects are vedana, citta, and dhamma. Examples of vedana are pleasant or unpleasant feelings; of citta: citta with lobha, citta with dohsa, citta with moha etc.; of dhamma: nama hearing, nama seeing, wandering mind (foong), etc.             Types of rupa for meditation at this center are the major body postures: standing, walking, sitting and lying down. Interim postures are observed, too. Interim postures are the minor postures that help maintain the major postures, such as stepping back, eating, drinking, etc. (See last page of Interviews, Appendix A, for complete interim postures.)             What is the cause of rupa and nama?             The cause of rupa and nama is kilesa - specifically, ignorance (avijja) and craving (tanha), which are the root causes of all suffering. Avijja exists because we don't realize the Five Khandas are dukkha; we think they are sukha. This is vipallasa, or perversity of perception.