In five aggregates I'm bit confused when it says Perception and Consciousness are temporary . I can see form , feelings and formations are temporary by practice. Could someone provide me some more context to see this in practice ?
Perception (remembrance, preoccupation): How did you understand the word "world" when you have been 4 years, 15 years, now? Or let me ask: When you saw a attractive man/woman when you have 6 was it the same perception as with 16, and now? When did you learn what red looks like? How does pure red looks like. How do you feel about the person who writes you this answer? How will you perceive it later?
Consciousness (eye, ear, nose, tongue, body, intellect): What is your current consciousness, of what are you aware right now? Of what have you been aware when you wrote this question? Have you been aware of a certain sound, form? Is it still present?
And let Atma then also ask you back of what you estimate being formation, feeling and body.
(Note: this answer has not been given with the agreement to be means of trade or the purpose of/for trade and/or keep people trapped and bound. How you handle it lies in your sphere, but does not excuse the deed here either.)
The 3 characteristics in Perception is difficult to identify as they are mostly tained by Perversion of Perception. Initially this can be rectified by building contracting perception. Seven such contemplations are given in (Vitthāra) Satta Sañña Sutta and set of 10 given in Giri-m-ananda Sutta. Also when you experience Perception gives rise to the following chain
thoughts arise > desires > passions > searching. (Saññā Nānatta Sutta) Generally what you can start looking at from searching. This is searching to experiences to fulfil your passions, so on and so forths. When you realise subject of lusting is impermanence then you see Perception of Impermanence. (Such pratice is covered in Anicca Saññā Sutta) This means your Perversion of Perception has reduced hence see the Impermanence of Perception. Ultimately what you lust is for sensation either pleasant, unpleasant or neutral by understanding this perhaps you can understand perception. This since perception is hard to understand try to understand something the impermanence caused by perception thought which you try to understand impermanence of perception or something that creates perception in the cause and effect chain.
What consciousness does is it recognises "It is pleasant ... unpleasant ... neutral". The the route to understand impermanence of consciousness is to start with the sensations it produce. You should see them as Arising and Passing with Equanimity. (Pahāna Sutta, Avijja Pahana Sutta 2) Start from some point in the causality chain and move up or down to develop your understanding.
Ultimately what needs to get unrooted is ignorance hence being able to see thing as they are and finally you experience revolution hence stopping the turning of dependent origination.