'phenomenology,' it should be understood as a study not merely of 'phenomena,' but of all appearances, including intuited particulars and abstract data1. The word 'appearance' is often confused with 'illusion,' but here includes 'reality.' It is about equivalent in scope to the term 'object' (content of consciousness) or 'thing' in logic (anything existing or thought of). Note well that here 'experiences' refers not only to the phenomena of physical perception, but includes mental percepts, and even intuited data. In common parlance, the term can be more restrictive (limited to sensory inputs) or even coextensive with 'appearances' (e.g. 'my life experiences' includes my abstract thoughts). And so forth – all terms will be made clear in due course. See Illustrations at the end of the book. Phenomenology is a science based primarily on attentive detailed observation of one's own experience and discursive behavior, and only secondarily on careful logical analysis and ordering of such observations. Thus, practice of meditation is a prerequisite to development of this philosophical discipline, and our success in the latter depends on our skills in the former. Although philosophical awareness and thinking are ultimately obstacles to meditation (which rises above intellectual pursuits), the former can in the interim still draw significant lessons from the latter. Labeling phenomena as "phenomena", or making distinctions between them, or distinguishing them from intuitive experiences or from abstractions – such acts are all nonmeditative; but they may well occur and be remembered in the course of meditation. (See Appendix 1.) 2. Knowledge is Based on Appearance Our primary consideration ought to be just what is apparent to our awareness at each and every moment. Nothing can be granted offhand except this first given. Appearance is immediately granted – because there is nothing else to discuss or refer to, because discourse arises solely in reaction and in relation to it. Thereafter, we may stage by stage show how 