user12686: This  time when  the controller  of the  breath  disappears  thoughts  too disappear cittarupa  stop by presenting  a line across  and the top of it there is a picture  of a person. After a minute breath  appeared. And there was no observer  too at that time. What is the meaning of the cittarupa  which appeared and what is the stage?

user-1: When you meditate you can see weird visions of many kinds, unless you make them intentionally for meditative purposes like attaining some jhana ala Visudhimagga style or as in MN 128 Upakkilesa Sutta - Imperfections, you should not attach to them much significance in general. This i say based on teachings on imperfections of insight.
You should remember what is happening to the body imagination, postures, behavior, feelings & sensations. If you are going to discern some other things you should focus on these or others from Satipatthana Sutta that i did not mention here:

... [1] "There is the case where a monk remains focused on mental
  qualities in & of themselves with reference to the five hindrances.
  And how does a monk remain focused on mental qualities in & of
  themselves with reference to the five hindrances? There is the case
  where, there being sensual desire present within, a monk discerns that
  'There is sensual desire present within me.' Or, there being no
  sensual desire present within, he discerns that 'There is no sensual
  desire present within me.' He discerns how there is the arising of
  unarisen sensual desire. And he discerns how there is the abandoning
  of sensual desire once it has arisen. And he discerns how there is no
  future arising of sensual desire that has been abandoned. (The same
  formula is repeated for the remaining hindrances: ill will, sloth &
  drowsiness, restlessness & anxiety, and uncertainty.)
...
...
  ...
[4] "Furthermore, the monk remains focused on mental qualities in & of
  themselves with reference to the seven factors for Awakening. And how
  does he remain focused on mental qualities in & of themselves with
  reference to the seven factors for Awakening? There is the case where,
  there being mindfulness as a factor for Awakening present within, he
  discerns that 'Mindfulness as a factor for Awakening is present within
  me.' Or, there being no mindfulness as a factor for Awakening present
  within, he discerns that 'Mindfulness as a factor for Awakening is not
  present within me.' He discerns how there is the arising of unarisen
  mindfulness as a factor for Awakening. And he discerns how there is
  the culmination of the development of mindfulness as a factor for
  Awakening once it has arisen. (The same formula is repeated for the
  remaining factors for Awakening: analysis of qualities, persistence,
  rapture, serenity, concentration, & equanimity.) ...


user471: You can find some advice from Ajaan Fuang on this page:

§ When Ajaan Fuang taught meditation, he didn't like to map things out
  in advance. As soon as he had explained the beginning steps, he'd have
  the student start sitting right in his presence, and then take the
  steps back home to work on there. If anything came up in the course of
  the practice, he'd explain how to deal with it and then go on to the
  next step.
Once a layman who had known more than his share of meditation teachers
  came to discuss the Dhamma with Ajaan Fuang, asking him many questions
  of an advanced nature as a way of testing his level of attainment.
  Ajaan Fuang asked him in return, "Have you had these experiences in
  your own meditation yet?"
"No, not yet."
"Then in that case I'd rather not discuss them, because if we discuss
  them when they're not yet a reality for you, they'll just be theories,
  and not the real Dhamma."
§ One meditator noticed that his practice under Ajaan Fuang was making
  quick progress, and so he asked what the next step would be. "I'm not
  going to tell you," Ajaan Fuang said. "Otherwise you'll become the
  sort of amazing marvel who knows everything before he meets with it,
  and masters everything before he's tried his hand. Just keep
  practicing and you'll find out on your own."
§ "You can't plan the way your practice is going to go. The mind has
  its own steps and stages, and you have to let the practice follow in
  line with them. That's the only way you'll get genuine results.
  Otherwise you'll turn into a half-baked arahant."
§ "Don't make a journal of your meditation experiences. If you do,
  you'll start meditating in order to have this or that thing happen, so
  that you can write it down in your journal. And as a result, you'll
  end up with nothing but the things you've fabricated."


12686: <p>This  time when  the controller  of the  breath  disappears  thoughts  too disappear cittarupa  stop by presenting  a line across  and the top of it there is a picture  of a person. After a minute breath  appeared. And there was no observer  too at that time. What is the meaning of the cittarupa  which appeared and what is the stage?</p>
 -1: <p>When you meditate you can see weird visions of many kinds, unless you make them intentionally for meditative purposes like attaining some jhana ala Visudhimagga style or as in MN 128 Upakkilesa Sutta - Imperfections, you should not attach to them much significance in general. This i say based on teachings on imperfections of insight.</p>

<p>You should remember what is happening to the body imagination, postures, behavior, feelings &amp; sensations. If you are going to discern some other things you should focus on these or others from Satipatthana Sutta that i did not mention here:</p>

<blockquote>
  <p>... [1] "There is the case where a monk remains focused on mental
  qualities in &amp; of themselves with reference to the five hindrances.
  And how does a monk remain focused on mental qualities in &amp; of
  themselves with reference to the five hindrances? There is the case
  where, there being sensual desire present within, a monk discerns that
  'There is sensual desire present within me.' Or, there being no
  sensual desire present within, he discerns that 'There is no sensual
  desire present within me.' He discerns how there is the arising of
  unarisen sensual desire. And he discerns how there is the abandoning
  of sensual desire once it has arisen. And he discerns how there is no
  future arising of sensual desire that has been abandoned. (The same
  formula is repeated for the remaining hindrances: ill will, sloth &amp;
  drowsiness, restlessness &amp; anxiety, and uncertainty.)</p>
  
  <p>...</p>
  
  <p>...
  ...</p>
  
  <p>[4] "Furthermore, the monk remains focused on mental qualities in &amp; of
  themselves with reference to the seven factors for Awakening. And how
  does he remain focused on mental qualities in &amp; of themselves with
  reference to the seven factors for Awakening? There is the case where,
  there being mindfulness as a factor for Awakening present within, he
  discerns that 'Mindfulness as a factor for Awakening is present within
  me.' Or, there being no mindfulness as a factor for Awakening present
  within, he discerns that 'Mindfulness as a factor for Awakening is not
  present within me.' He discerns how there is the arising of unarisen
  mindfulness as a factor for Awakening. And he discerns how there is
  the culmination of the development of mindfulness as a factor for
  Awakening once it has arisen. (The same formula is repeated for the
  remaining factors for Awakening: analysis of qualities, persistence,
  rapture, serenity, concentration, &amp; equanimity.) ...</p>
</blockquote>
 471: <p>You can find some advice from Ajaan Fuang on <a href="https://www.accesstoinsight.org/lib/thai/fuang/itself.html" rel="nofollow noreferrer">this page</a>:</p>

<blockquote>
  <p>§ When Ajaan Fuang taught meditation, he didn't like to map things out
  in advance. As soon as he had explained the beginning steps, he'd have
  the student start sitting right in his presence, and then take the
  steps back home to work on there. If anything came up in the course of
  the practice, he'd explain how to deal with it and then go on to the
  next step.</p>
  
  <p>Once a layman who had known more than his share of meditation teachers
  came to discuss the Dhamma with Ajaan Fuang, asking him many questions
  of an advanced nature as a way of testing his level of attainment.
  Ajaan Fuang asked him in return, "Have you had these experiences in
  your own meditation yet?"</p>
  
  <p>"No, not yet."</p>
  
  <p>"Then in that case I'd rather not discuss them, because if we discuss
  them when they're not yet a reality for you, they'll just be theories,
  and not the real Dhamma."</p>
  
  <p>§ One meditator noticed that his practice under Ajaan Fuang was making
  quick progress, and so he asked what the next step would be. "I'm not
  going to tell you," Ajaan Fuang said. "Otherwise you'll become the
  sort of amazing marvel who knows everything before he meets with it,
  and masters everything before he's tried his hand. Just keep
  practicing and you'll find out on your own."</p>
  
  <p>§ "You can't plan the way your practice is going to go. The mind has
  its own steps and stages, and you have to let the practice follow in
  line with them. That's the only way you'll get genuine results.
  Otherwise you'll turn into a half-baked arahant."</p>
  
  <p>§ "Don't make a journal of your meditation experiences. If you do,
  you'll start meditating in order to have this or that thing happen, so
  that you can write it down in your journal. And as a result, you'll
  end up with nothing but the things you've fabricated."</p>
</blockquote>
