How to Meditate. Contents

Transcription

1 How to Meditate Note: These instructions are drawn from the vipassana traditions of Mahasi Sayadaw and Chao Khun Bhavanapirama Thera. It is assumed the reader is familiar with the article, What is Vipassana? Contents A Suitable Place Clothing Sitting Styles Resolution Exercise 1: Rising and Falling Observing Movement Limit Your Goal Primary and Secondary Objects Mental Noting Wandering Mind One Object at a Time Know and Let Go Itching Pain Mental Images Mindfulness When Changing Posture Exercise 2: Walking Meditation Exercise 3: Hand Motions Exercise 4: Sitting If Strong Emotions Arise Letting Go of "I" Sleepiness How to Observe Objects Momentary Knowing Exercise 5: Sitting Touching Exercise 6: Rising Falling Sitting Exercise 7: Rising Falling Sitting Touching Exercise 8: The Lying Down Posture Exercise 9: The Standing Posture If You Experience Bliss Desire is Not Your Guide Paying Respect to the Teachings The Moral Precepts A Natural Method? Mindful Eating Sharing Merit and Lovingkindness (Metta) Mindfulness in Daily Life This article offers step by step instructions for nine insight meditation exercises, as well as a detailed explanation of mindful eating, hints on dealing with problems such as wandering mind, sleepiness, disturbing mental images, unpleasant emotions, and more. The following exercises are not necessarily listed in order of difficulty. Exercises suitable for beginners are noted. We generally recommend beginners start with the rising and falling or hand motions exercise. Basic walking meditation is also appropriate for beginners. To start, choose one or two exercises and practice them daily. Even after you gain more experience, you don't have to do all the exercises. Practicing just one exercise consistently is more important. If there's something you don't understand at first, please don't let that daunt you. Although vipassana is a very simple method, many aspects of meditation only become clear by actually doing it. The best way to understand is to practice the exercises. Although these Buddhist meditation exercises come from the traditions of the Burmese teacher Mahasi Sayadaw and the Thai teacher Chao Khun Bhavanapirama Thera, you don't have to be a Buddhist to practice them. Vipassana is a non secular method. [Note: This information is not meant to substitute for the guidance of a qualified instructor. Anyone serious about insight meditation should eventually find a teacher who can offer p.htm 1/42

2 individualized counsel. In order to better understand some of the ideas presented here we recommend reading the link: What is Vipassana?] A Suitable Place Find a place where you can sit comfortably, without interruptions, for at least ten minutes. Although complete silence isn't necessary or even desirable for insight meditation, the room should be free of obtrusive noises such as music, television, constantly ringing phones, and nearby conversations. Even quiet talk can distract you because the mind will try to understand the words. On the other hand, background noises like the sound of traffic, the bark of a dog or a ticking clock should not be considered hindrances, and in fact can be legitimate objects of mindfulness. Don't wear earplugs in an attempt to "soundproof" your practice. If you meditate in the bedroom it's better to sit on the floor instead of the bed, which may cause sleepiness. (If you are ill or disabled, however, it is fine to practice in bed). Your sitting meditation space doesn't have to be large. Even a walk in closet will do. Clothing Wear loose clothing if possible, and remove your shoes. Sometimes you might want to practice away from home (at the office, perhaps) and you won't be able to change clothes. But as long as you have privacy you can loosen your belt, remove your jacket and footwear, and find a comfortable place to sit. Sitting Styles The following postures are suitable for sitting meditation: 1. Half lotus; 2. Full lotus; 3. Cross legged tailor fashion; 4. Legs bent with one leg in front (Burmese style); 5. Kneeling on a meditation bench; 6. Sitting in a chair. The first pose, half lotus, is the one most often seen in the Buddha statues of Southeast Asia. The legs are crossed and the right foot rests on the left thigh. This position is appropriate for most meditators. The next pose, full lotus, is only practical if you are very flexible. The right foot rests on the left thigh, the left foot on the right thigh. Tailor fashion is less stable but easier than half lotus. Easiest of all the floor positions is the Burmese pose in which the legs are bent but not crossed. One leg lies in front of or "outside" the other. Both legs rest on the floor but don't touch each other. If these postures are too difficult you can sit on a chair or a meditation bench. When using a chair, keep your feet flat on the ground and try not to let your back touch the chair. If you need to change posture because of discomfort, do so slowly and mindfully, observing the intention to move before shifting the body. Whatever pose you choose should be comfortable enough that you can maintain it without moving for at least twenty minutes (unless you're practicing for a shorter time, of course). When sitting on the floor it will help to use a cushion. The cushion should be firm enough that it won't be compressed flat when sat on. The ideal thickness is somewhere between two and six inches. You'll want to experiment and find out what works best for you. Place the cushion under your buttocks with your legs touching the floor. The legs should not rest on the cushion. Elevating the hips takes stress off the neck and back vertebrae and aligns the spine, which allows you to sit comfortably for longer periods. Regardless of which position you choose, don't let your back slump too much. On the other hand, you shouldn't sit so straight that you tense the body. Mind and body should feel p.htm 2/42

3 relaxed, yet alert. Striking the right balance between the two extremes will take some experimenting. Think of tuning a guitar string: it should be just right neither too tight nor too loose. Having found a comfortable position, put your hands in your lap, one on top of the other, with the palms facing upward. Traditionally the back of the right hand rests on top of the left palm. Don't clench your hands. In all the exercises except walking meditation your eyes can be either open or closed (in walking meditation your eyes must be open). We advise beginners to close their eyes, which allows for easier concentration. But sometimes concentration becomes stronger than mindfulness. In that case opening the eyes may help disperse the excess concentration and bring the two factors into balance again. Only momentary concentration is needed for insight meditation. Occasionally a meditator may experience disturbing mental images, in which case it may help to open the eyes. Now you are ready to begin meditating. Choose one of the following exercises and practice it for at least ten minutes. Remember that all physical movements, such as walking and moving the hands, should be performed slowly, with continuous mindfulness. Shall we dive in? Resolution (Optional) You may wish to make a resolution before each practice session. Doing so will help strengthen your determination. You can use your own words, but the spirit of the aspiration should be something like this: "By this practice of insight meditation may I reach the end of suffering. May others also benefit from this wholesome action." Don't just repeat the words. Really concentrate on the resolve for a moment or two. Exercise 1: Rising and Falling (Suitable for beginners) We recommend this vipassana technique for everyone. Adopt one of the sitting postures. If you are disabled or have a chronic illness you can do the exercise lying down. If you choose a sitting position, place your hands in your lap, palms facing upward, the right hand on top of the left. If doing the exercise lying down, put your hands on the abdomen, one on top of the other, or at your sides. Close your eyes. Next, direct your attention to the abdomen, an inch or two above the navel. Find the point that seems clearest to you. Don't actually look at the spot. Just place your mind there. The point should lie along the vertical midline of the body. As you breathe in, the abdomen expands; as you breathe out, it contracts. In meditation these movements are called, respectively, "rising" and "falling." They never cease to alternate as long as you live. As the abdomen rises, observe the motion from beginning to end with your mind. When the abdomen falls, do the same. That's all there is to it. Just keep watching the rising and falling movements. You don't have to do anything to them. Just know the movements without judging or describing them. If it is difficult to perceive the rising and falling motions, put your hand on your stomach in order to feel them clearly. Instead of making a continuous loop, the rising and falling motions are actually separate movements. Imagine a rock thrown straight up in the air. When reaching the highest point the rock stops for a fraction of a second before falling. Likewise, the abdomen stops rising p.htm 3/42

4 for a moment before falling back. As you do the exercise, restrict your attention to what is occurring in the immediate present moment. Don't think about the past or future don't think about anything at all. Let go of worries, concerns, and memories. Empty your mind of everything except the abdominal movements occurring right now. But don't think about them; just know them. It's important to understand that knowing bodily motion (or knowing anything) as it actually is in the present moment is entirely different from thinking about it. In insight meditation the aim is not to think, but only to know. To know an object during vipassana meditation means to experience it with bare, nonverbal awareness. You merely register the sensation with impartial attention, without identifying, naming, judging or describing it. You don't have to comment on the movements: "That falling motion lasted longer than the previous one. That rising movement wasn't as clear as the others," and so on. As soon as there is bare awareness of the rising or falling movement, you are already knowing it. The same is true of everything you might observe during meditation practice. No matter what appears, just know it with bare attention for one moment and then let it go. Keeping your mind on the rising and falling movements may not be as easy as you'd think. Be patient and don't judge yourself, even if the mind wanders out often. Remember that you're learning a new skill. When learning to play the piano, for example, you wouldn't expect perfection right away. Likewise, you shouldn't expect it in meditation. Don't get discouraged if your progress seems slow. As long as you stick with the practice, results are sure to come. As a beginner, you should label the abdominal movements with a mental note. A mental note also called a "label" is a word or short phrase said silently in the mind. The practice of mental noting helps keep the mind on the meditation object and prevents you from getting distracted. But this technique is only a temporary crutch. You should stop using the mental notes when mindfulness is strong enough to observe objects without them. If you're not sure whether mindfulness is strong enough, don't worry. In fact, the labels will fall away automatically when no longer useful, so you don't have to make a deliberate decision to stop using them. Labeling an object with a mental note should not be confused with recognizing and inwardly saying the ordinary name of the object, which is what we do in daily life as soon as we see or hear something. Nor should we confuse mental noting with describing the object further. Mental notes support mindfulness in the early stages by increasing momentary concentration. But even when using the noting technique, we should focus on the actual experience of the object instead of on the label, letting go of the conventional names, associations and meanings that in ordinary life are automatically attached to senseimpressions. Here's how to use the mental noting technique with this exercise: As the abdomen expands, say the word "rising" in your mind. When the abdomen contracts, say "falling." Continue to note rising, falling, rising, falling, rising, falling, from one moment to the next. Only say the mental note one time per movement. For example, during one rising motion you would say the word "rising" once, stretching the word out to last as long as the inhalation. When beginning to exhale you would say "falling," stretching the word out to last as long as the exhalation. Again, these words are said silently. And as we mentioned a moment ago, even when using the mental notes, try to keep your attention on the actual movement instead of on the word. The aim is to know the experience itself. The mental note should coincide with the motion, not be tagged on afterwards. Sometimes you might catch yourself saying "falling" after the rising movement has begun, or viceversa. In that case you are no longer knowing the present moment. Just start over again from that point, noticing what is actually happening now. Later we'll talk more about mental notes. p.htm 4/42

5 During the rising falling exercise don't focus on the breath or the physical components of the abdomen. Keep your attention on the surface of the body and focus only on the movement, which is perceived subjectively as a subtle sensation of tactile pressure, a sensation which keeps changing from moment to moment. Imagine lying on your back, putting a coin or some other object on your stomach and, with your eyes closed, mentally "watching" the coin move up and down as you breathe. Or think of a buoy on the water, moving up and down with the waves. The coin and the buoy are like the spot on the abdomen, and the meditator just follows the up and down movement. A couple of pointers: the abdomen should not be visualized. You only have to be aware of the movements. And be sure to breathe naturally. Don't try to control your breath (but if you can't perceive the abdominal motions you may take a few very deep breaths with your hand on your stomach in order to help you sense the movements. Afterwards, let your breathing return to normal). If you can watch your abdomen rising and falling one time, you can practice insight meditation. Why not try it right now before you continue reading? It will only take a few seconds. Close your eyes and inhale, observing one rising motion; then exhale, observing one falling motion. Don't worry this page will still be here waiting for you. It isn't going anywhere. You can continue reading after trying the exercise. Let any resistance drop away. Go ahead and try it now, on the count of three. One, two, three: Begin. Congratulations. You see? Insight meditation isn't difficult. Here is some additional information about observing the abdominal movements. A single rising movement of the abdomen lasts about two or three seconds. It has a beginning, middle and end (and so does the falling movement). Ideally your attention should be equally alert for the entire duration of the movement. Notice the motion as the abdomen first begins to expand, keeping your attention continuous throughout the development of the movement, until the abdomen reaches the highest point and stops expanding. Don't just focus on the middle stage, which is the most obvious part. The beginning and end points should be noticed, too. When the abdomen stops expanding, let go of the rising movement and re focus your attention on the beginning of the falling movement. Observe the falling movement in the same way, from beginning to end. Please note, we're not saying you should mentally chop one abdominal movement into sections. One rising or falling motion should be noticed smoothly, without breaks, until it is over, at which point you would let it go. The same applies to the motion of the feet in walking meditation, the movements of the hands in Exercise 3, and so on. The rising falling exercise is not only for beginners. Most experienced meditators continue to use it as their main practice. Even if you move on to the other exercises you should not forget about this one, since the abdominal movements can be noted anywhere, any time. Motion belongs to the first foundation of mindfulness, the body. The rising falling motions are material form (in Pali, "rupa"). Regard them with a detached, scientific attitude. In the ultimate sense, these movements do not belong to you. They are only impersonal phenomena, not your self. In truth, they are not a part of you. They are not the mind, either. It is the mind (nama) that knows them. Yet in ultimate terms the mind what you call "your mind" is not a self, but just an impersonal faculty whose function is to be aware of something. Practice the rising falling exercise anywhere from ten minutes to one hour. If you want to meditate longer than an hour, it is best to alternate this exercise with walking meditation. p.htm 5/42

6 Observing Movement In many of the exercises presented here, the meditator watches bodily movement. When observing the abdominal motions or any other form of bodily movement, the student should focus on the movement itself instead of on the physical body part. The two ways of focusing might be compared to looking at a windmill in two different ways. We might look at a windmill in order to discover the direction of the wind, or we might study the windmill's structure because we're going to repair it. In the first case we only pay attention to the motion of the windmill blades their speed and direction. We don't notice details about their shape, structure and color. Who cares? The physical details of the blades tell us nothing whatsoever about the wind, so there's no reason to focus on them. All we care about is the path they make through space as they move. Likewise, although we are aware of the foot during walking meditation, we don t care about its corporeal mass, which only serves as a "marker" for the important part, the movement. Instead of trying to feel each muscle or experience a deeper sensation within the foot, our focus is only on the path it makes through space the trajectory the foot describes in the air with each step. All other bodily movements, including the abdominal motions and the movements of the hands in Exercise 3, are observed in precisely the same way. Just watch the path of the movement, and do so as it is happening. Keep abreast of the movement in the present moment so your awareness doesn't lag behind. Limit Your Goal Sometimes you'll feel bored or uncomfortable during meditation. You might keep peeking at the clock, wondering how much time has passed. Another twenty minutes to go! How will you get through it? Even one more minute seems too much. When that happens, limit your goal. Just take it one breath at a time. Remind yourself, "I only have to note one rising movement." Or, "I just have to note this single falling movement. Just this much." To let go of your resistance, worry or aversion for one moment isn't hard (and even during those times when it isn't easy, it's still possible). Then do it again for one more moment. And again. In a few minutes the feeling of resistance may change by itself, because it's the nature of the mind to change. So don't worry about the future during meditation practice. Let go. To think ahead, even if only to the next breath, is to move away from the present moment. Then thoughts will get stirred up distracting, delusive thoughts about how difficult or boring meditation is. You'll think of many things you'd rather be doing. Soon those thoughts will force you to stand up and walk away from the cushion without having finished your meditation session. It's p.htm 6/42

7 important not to follow those thoughts, because they are nothing but the mind's attempt to trick you into giving up. Instead of allowing such thoughts to control you, just stay in the now. Take it one moment at a time. If meditation seems very difficult or you lack self discipline, try this strategy: decide you will meditate just one minute per day. Anyone can do that, right? You will find, however, that once you get "over the hump" of your initial resistance and actually sit down to do it, you might sometimes want to meditate longer. It's that initial hurdle that's the most difficult. But even if you don't end up meditating longer, keep practicing one minute every day, without exception, and your attitude will gradually change. While observing the abdominal movements, other phenomena will sometimes intrude thoughts, sensations of itching, pain, numbness, emotions, sounds, and so forth. In the following sections we'll discuss how to deal with some of these objects. Primary and Secondary Objects Every meditation technique uses a meditation object: something to focus your mind on. In Exercise 1, the rising and falling abdominal motions are the primary or main object. Although you should try to keep your attention on the primary object, other phenomena may be noticed at times. (We'll talk about when to notice them in a moment.) These other things are called "secondary objects." Here we should explain that the word "object" has a special meaning in vipassana practice. It does not refer to a three dimensional Thing like a desk or a bicycle. An object means something that is known by the mind (something you're aware of) in the present moment, as opposed to the subject that is knowing it. The subject is the mind or "knower." (Yet, in the ultimate sense, the subject is not a self but the mere faculty of knowing). In vipassana, an object of awareness can be either material or mental. Practically speaking, a "material object" refers to a sense impression: color, sound, odor, tactile sensation (including bodily movement), and flavor. A mental object refers to such things as pleasant or unpleasant feeling, desire, anxiety, peacefulness, anger, thought, and so on. As we said, while you're observing the rising falling movements other phenomena will be appearing and disappearing. You might be aware of sounds. Sometimes you'll experience emotions and thoughts. You might feel itches, numbness or discomfort in the body, or you might feel very peaceful. All of these are secondary objects. In short, a secondary object is anything you're aware of that is not the primary meditation object. When should you deliberately focus on a secondary object? If a secondary object makes only a faint impression on the periphery of your awareness and does not strongly hook your attention, ignore it and continue observing the primary meditation object. In that case, of course, you don't need to label the secondary object with a mental note. But if a secondary object hooks your attention and pulls it away, or if it causes desire or aversion to appear, you should focus on the secondary object for a moment or two, labeling it with a mental note. After that, drop it and resume watching the primary meditation object. Only observe one thing at a time. Mental Noting A mental note identifies an object in general but not in detail. When you're aware of a sound, for example, label it "hearing" instead of "motorcycle," "voices" or "barking dog." If an unpleasant sensation arises, note "pain" or "feeling" instead of "knee pain" or "my back pain." Then return your attention to the primary meditation object. When aware of a fragrance, say the mental note "smelling" for a moment or two. You don't have to identify the scent. p.htm 7/42

8 Your eyes will usually be closed during the rising falling exercise, so you won't have much occasion to see. But sometimes you might want to open your eyes, such as when changing posture. When you are aware of color, note the bare sensation of seeing for a moment or two, labeling it "seeing." Don't pay attention to what the sight is an image of, or whether it's attractive or unattractive. Then go back to observing the primary meditation object. Using mental notes helps prevent clinging and aversion from arising. But as soon as an object is noted it should be let go of. Even the sensation or thought you noted one moment before should not be kept in the mind. In meditation practice every phenomenon should be dropped as soon as it is noticed. A mental note should usually be limited to one or two words. If it's too long another object will have arisen before you finish saying the note. A mental note should also be a word easily recalled so you don't have to search your mind for it. Don't waste time looking for the right mental note. That will take you out of the present moment. If you don't know what to call something use the general label "knowing." If an object has already disappeared before you were able to label it, don't go back and tag on the label. Let go of all the previous objects and start over again from this moment, by noting whatever is being experienced now. But if most of the objects that arise seem "faster" than the mental notes, you don't need to use the notes any more. However, although the labeling technique is mainly for beginners, even advanced meditators benefit from using it when mindfulness and concentration are weak. Don't be afraid to compare both procedures. Use the mental notes, and then drop them for awhile. What is the difference? Are you able to focus on the present moment object equally well in both cases? Eventually you'll know instinctively when the labels are useful and when they merely get in the way. Remember: the mental notes are said silently at the exact moment of perceiving the object, not added later. The instructions for noting secondary objects apply to all the meditation exercises in this article. Wandering Mind In the beginning your mind will often wander during meditation, spinning out thoughts about the past and future. Be assured this is normal; but what should you do when it happens? The strategy is simple: When you catch yourself thinking, silently say the mental note "thinking" for a moment or two, and then gently return your attention to the rising falling movements (or whatever primary meditation object you were observing). But after gaining some experience in vipassana practice you may notice thoughts that are very faint or in the "background" of awareness and don't hook your attention. Before you can label them with a mental note, they're already gone. In that case there's no need to label the thoughts. Just keep observing the primary meditation object and ignore the thoughts, which will fall away on their own. The latter approach is mainly for intermediate and advanced meditators. Since it is more difficult for beginners to notice when they are thinking, there's a greater chance the mind will be hooked by a thought and get carried away on a long tangent before you realize it. Immediately labeling thinking with a mental note helps prevent this. Don't get upset or judge yourself when the mind wanders away. Keep gently bringing it back to the main meditation object. Be patient with yourself and understand that it's the nature of the mind to think, so training it to stay in the present moment and just know takes time. Actually, if you are aware the mind has wandered it means you are being mindful. If you didn't have mindfulness, you wouldn't know the mind had drifted away. In daily life we're unaware how distracted and agitated our minds truly are. Only when making an effort to p.htm 8/42

9 meditate can we see the full extent of the mind's restlessness as it jumps from one thought to the next. The suttas compare it to a monkey in a tree jumping from branch to branch. When you catch the mind wandering you might be tempted to wonder, "How long have I been thinking? When did I lose track of the rising falling motions?" But those are more thoughts, and even as you're thinking them more rising falling movements are passing by unnoticed. Don't go back to find the spot where you lost mindfulness or try to reconstruct the links in the cognitive chain. You can't bring those past moments back in order to acknowledge them. Let them go and start over again from this moment. One reason the mind easily wanders off on tangents is that we tend to believe wholeheartedly in the content of our thoughts, and so whenever a thought arises we get mesmerized by its "story." We may not think of ourselves as people who are easily fooled, but this is one area in which most of us are completely gullible, especially when the thought carries an emotional charge. When pleasant thoughts appear we get caught up in the fantasies, fueled by desire. When unpleasant memories arise we focus on how we were wronged, getting more and more upset. Whether the content of the thought is pleasant or unpleasant, we tend to assume it has substance instead of recognizing that it's just an empty vibration arising and passing away. During vipassana practice meditators should try to ignore the content of their thoughts completely. It doesn't matter whether a thought is good or bad, pleasant or unpleasant; the conventional meaning is irrelevant in meditation. The attitude is to look upon all thoughts as general instances of "thinking," without paying attention to the details that differentiate one thought from another. All thoughts (indeed, all objects) have equal value in vipassana practice. We don't have to feel guilty about having unwholesome thoughts. The key is to be aware of them as soon as they arise. If we're aware of them in the present moment, mindfulness is already there. Everyone has bad thoughts at times. In reality most thoughts arise spontaneously due to causes we cannot directly control. Instead of trying to suppress them during meditation, the right approach is to "know and let go." Imagine two meditators: the first has many angry thoughts but doesn't get involved in them (or act on them, of course). He notes and lets go of them right away. The second meditator clings to beautiful thoughts about the Buddhist teachings. Which student is practicing vipassana correctly? The first. When a meditator is aware of a thought early enough, he realizes, "The thought was not in existence before; it appeared just now and disappeared at once. I had previously imagined thought to be permanent because I had not carefully observed it. Now that I have watched it, and seen it disappearing, I know it truly as it is, impermanent" (Mahasi Sayadaw, The Great Discourse on Not Self, pp ). It is important to understand how to observe thinking correctly because, as Mahasi Sayadaw explains, thoughts and tactile sensations especially sensations of bodily movement are the most frequent objects of contemplation. Even exalted thoughts about the Buddhist teachings should be let go of, as should painful thoughts. When no thoughts or other secondary objects distract you, your attention should stay with the primary meditation object. One Object at a Time The vipassana technique involves focusing on one thing at a time. That doesn't mean you have to observe one object exclusively for the entire meditation period. It means focusing on one thing per moment. Observing two objects or sense impressions in the same moment "confuses" mindfulness. Therefore, when observing a rising or a falling motion, ignore other objects. Don't pay attention to sounds, thoughts, feelings or smells. But it should be understood that in any two consecutive moments the meditation object may p.htm 9/42

10 be different. In vipassana your attention may jump from one meditation object to another. You might observe a falling movement of the abdomen, and then in the next moment observe a sound. So even if you sit down to practice the rising falling exercise for thirty minutes, it doesn't mean you will observe the abdominal movements during every single moment of that half hour period. Secondary objects will sometimes hook you, and whenever you deliberately note a secondary object you should switch all of your attention to it (even if just for that one moment). Whatever object you're observing at any given moment should be the only thing you focus on in that moment. For instance, if a sound pulls your attention away from the abdominal movements, switch your attention to the sound and note "hearing" for a moment or two. For those few seconds ignore everything else, including the rising falling motions. (While doing this you might still be aware of other phenomena in the background or on the periphery of consciousness. That's all right. The point is you are not intentionally focusing on them). After one or two moments of noting "hearing," return your attention to the primary meditation object and forget about the sound. The same procedure applies to anything else you might observe thoughts, emotions, itches, smells, feelings, and so on. By focusing on one object at a time, a meditator is able to perceive the three phases of each moment arising, persisting, and vanishing more and more clearly. On the other hand, if a beginner tries to be aware in a general way of whatever comes up, noticing is vague. Because his attention is scattered across several objects at once, none is particularly clear. Since he is trying to observe the whole stream of experience simultaneously, he may not know which object he s noticing at any given moment, and it is difficult to gain insight. When two or more objects such as a movement and a sound occur simultaneously, the general rule is to observe the one that makes the strongest impact on the mind, or the one that triggers more desire or aversion. Know and Let Go As we explain throughout this article, the vipassana motto is: know and let go. Or we can say, "Focus and forget it." They mean the same thing. All insight meditators should memorize one of these phrases. The letting go or "forgetting" is just as important as the knowing or focusing. During meditation practice a student focuses on one thing at a time and then lets it go. He keeps "knowing and letting go" repeatedly, from one moment to the next. In Exercise 1, for example, we focus on the rising movement of the abdomen, and then drop it. In the next moment we observe the falling movement, and then let it go. The moment after that we're aware of the rising movement again; as soon as it ends we forget it. And so on. That's how to describe the procedure in words. But in practice, as we explain elsewhere, "letting go" is not a separate action. Letting go of the previous meditation object happens automatically every time we focus in the present again. Let's take another look at Exercise 1. We observe one rising movement of the abdomen until it ends. Immediately after that, in the next moment, we bring our attention to observe the falling movement. But in the act of bringing our attention into the present again to see the falling movement, the rising motion is simultaneously forgotten. In truth, consciousness can only be aware of one thing at a time. It has to let go of the previous object in order to know something else. That's why we don't have to let go as a separate step. Letting go and re establishing our attention in the present moment are the same. Letting go of the past happens by itself whenever we truly bring the mind back to the here and now. But re establishing our attention in the present is something we have to keep doing, gently, with every single moment. The present is not static. There is always a new "present moment." Therefore, what we are actually doing during vipassana practice is: knowing, knowing, knowing, in a chain of moments. Or we could describe it like this: knowing the present, p.htm 10/42

11 knowing the present, knowing the present. In an article for tricycle.com, Joseph Goldstein describes how to do this with the abdominal movements: "Train your awareness to connect clearly with the first moment of the beginning in breath. Then sustain the attention for the duration of just that one in coming breath. Connect again at the beginning of the outbreath and sustain your attention till the end." ( instructions). As meditators, our only job is keep bringing the mind back to knowing what is happening right here in this present moment. And now this one. And this one. Itching During vipassana practice you might feel an itch somewhere on the body. In daily life sensations of itchiness arise frequently, but since the normal response is to scratch the itch unconsciously, without clear mindfulness, people don't realize it happens hundreds of times per day. As a result of meditating, you begin to see that uncomfortable bodily sensations arise much more often than you had thought. If you can keep your attention on the principal object and let the itch stay in the "background," it will often disappear by itself. If it doesn't disappear but becomes more uncomfortable, just watch the sensation for a few moments, saying the mental note "feeling" or "itching." Desire might arise desire to be rid of the feeling. Label it "wanting" or "desire." (Here you don't observe the sensation of itchiness per se, but the wanting itself, which is a different object). If the itch persists and you have to scratch it, use the following step by step technique: 1. Observe the desire to be rid of the feeling, saying the mental note "desire." 2. Before moving your hand, note "intending to move." 3. Mindfully move your hand to the itchy spot, noting "moving." 4. When you reach the spot, stop moving your hand for a moment and note, "intending to scratch." 5. Scratch the itch, noting "moving" or "scratching." Stop. 6. Move your hand back, saying the mental note "moving." Stop. 7. Put your hand in your lap, noting "placing." Now you are back in the original meditation posture. 8. Note the pleasant feeling that has replaced the unpleasant one, labeling it "feeling" for one or two moments. Notice if liking arises for the good sensation. If it does, label it "liking" or "desire." 9. Resume watching the primary meditation object. Pain Whenever you keep the body in the same position without moving it, sooner or later pain will arise. How should you deal with pain during meditation practice? Instead of automatically shifting the body when you feel discomfort, try to observe the sensation itself, labeling it with the mental note "pain" or "feeling." Sometimes the pain will disappear on its own. Sometimes it will grow stronger first, and then diminish or disappear. In any case, by observing unpleasant feeling you will notice that it does not stay the same. It changes from moment to moment. Like everything else, pain is impermanent. But if the pain becomes too severe you should change position. Beginners shouldn't try to grit their teeth and tough it out. Only advanced meditators can observe severe pain p.htm 11/42

12 effectively. The object is too heavy for a beginner's mindfulness to "lift." On the other hand, you don't want to change position at every little twitch or tingle. Don't give in to desire easily. Meditators won't make progress without the patience to bear many unpleasant feelings. Only change position if you cannot tolerate the discomfort and it is interfering with your mindfulness. If you decide to change position, follow this step by step technique: 1. Observe the sensation of pain for a few moments, labeling it "pain" or "feeling". 2. Note the desire to be rid of the pain. If possible, wait until your mind is no longer struggling against the painful feeling before going to the next step. 3. Say the mental note "intending to move." 4. Slowly move the body into the new posture, noting "moving." Break the entire action into several smaller movements, stopping fully after each one. This creates clear objects for mindfulness. 5. Note the pleasant feeling that has replaced the pain, labeling it "pleasure" or "feeling" for a moment or two. If you like the feeling, label it "liking," or "desire." 6. Resume watching the primary meditation object. By practicing insight meditation we gradually realize there is no bodily position comfortable enough that we can always maintain it. Pain inevitably appears, even when lying down (if you doubt this, ask anyone who is bedridden in the hospital). No matter how comfortable the position is initially, we are always forced to move because of the changing nature of the physical elements. That is one way in which the body is unsatisfactory, or a cause of suffering. For more advanced meditators there is an additional method for dealing with physical pain, which is to disengage your attention from it and observe the mind itself. Sometimes when you have bodily pain, even in daily life, the mind is momentarily distracted from it. When you're aware of the pain again you realize that for those few moments of thinking about your finances, or an argument you had with a loved one, or the things you need to buy at the store, you didn't actually feel the discomfort anymore. Why? Because the mind was occupied with something else. It is a fact that consciousness can only know one thing at a time. When you are thinking about something else you cannot be aware of pain at the same time. From this experience you realize that when the mind lets go of pain and focuses on a different object, the pain effectively disappears. But that's not to say you should think and fantasize during meditation practice. You should stay in the present moment, but separate or disengage your mind from the feeling and put your attention on the mind itself the knower or the one knowing the experience. You may then see that the mind or knower arises and passes away from moment to moment. With this method you let the pain be there in the background if it's going to, but you don't pay attention to it. The attitude is that you don't have to get involved with the pain or worry about it. The unpleasant feeling is solely the business of the body. If you can separate your mind from the pain and let go of it, you won't experience the suffering in the same way as before. Then, even though the physical sensation may still be there, it won't be experienced as "hurt", and it won't make the mind suffer. But this is an advanced technique which is not recommended for beginners. Generally speaking, when feelings arise during meditation they should be observed and labeled with a mental note. That is not only true of unpleasant feelings such as pain. If you fail to observe a pleasant feeling when it arises, attachment can develop. Before you're even aware of it, you will cling to the feeling. It is easy to get caught up in pleasure and forget about staying in the present moment. Whether a feeling is painful or pleasant, after noting it for a moment or two, let it go. p.htm 12/42

13 You should also be aware of any desire that arises in connection with feeling whether the desire to get rid of a painful sensation or to prolong a pleasant one. When desire arises, label it with a mental note. Mental Images Some meditators see vivid mental images when reaching a certain stage of insight. Others never see such visions. Whether or not they appear depends in part on the student's temperament. The images might be of anything at all: people, animals, gardens, colors, decaying bodies, abstract shapes, or even the Buddha. These visions can range from exquisitely beautiful to very frightening. But no matter how vivid they seem, these images are not real. They are mental formations that arise from imagination (coupled with concentration) and have no significance. They are neither good nor bad. The meditator should neither desire nor fear them. If an image occurs, try to focus on the primary meditation object again (such as the risingfalling motions), ignoring the image. Let the image remain in the "background," but don't pay attention to it. Eventually the image will fade away. If the image persists and interferes with your practice, there are several things you can do: 1. Practice with your eyes open. 2. Label the image with a mental note. (You can use the word "image" or "seeing," although it should be understood that knowing a mental image is not the same as genuine seeing.) Continue to note the image from moment to moment until it disappears. The image will often disappear after several notings. 3. Switch to a different meditation exercise. If you are sitting, get up and practice walking meditation or do the hand motions exercise. If you note the image with the aim of getting rid of it due to aversion or fear, it will last longer. Enjoying the vision will also make it persist. Whether it is pleasant or unpleasant, try to note the image impartially, just as you would any other object, without liking or disliking it. Mindfulness When Changing Posture Insight meditators usually alternate a period of sitting with an equal period of walking meditation, especially during an intensive retreat in which vipassana is practiced many hours per day. During the transition between postures it is crucial to maintain step by step mindfulness. When the sitting time is over, resist the temptation to jump up suddenly or automatically stretch your back or legs without being mindful of your movements. In the long run, even a few moments of speeding up will slow you down. Careless movements cause a break in continuity that scatters mindfulness. In the old days before lighters and matches, fire could only be produced by rubbing two sticks together until the friction created a spark. Continuity of effort was essential in getting a flame. If you stopped to rest, the sticks would go cold and you'd have to start over. Continuity is just as important in vipassana practice. Here we'll describe how to change from sitting to standing in a step by step manner, enabling you to maintain mindfulness. The same principles apply to all the other postures. First, note your intention as "intending to move." Next, start moving the body slowly, breaking the motion down into a series of separate actions. Stop completely after each p.htm 13/42

14 movement. Bring each hand to your stomach one at a time. Tilt your torso forward as you prepare to stand. Uncross your legs. Lift one leg and then the other. Note the feeling of pressure against each foot as you place it on the floor, and then slowly stand up. Each of these actions should be performed slowly, methodically, and observed from beginning to end. Whenever possible, move only one body part at a time. It's very important to stop fully at the end of each movement. Label each action with an appropriate mental note or simply note "moving." Once the body is upright you should observe the standing posture for a few moments, noting "standing." This means to focus awareness on the position or shape of the body, being aware of how it feels. If this is difficult you can focus on one point, such as the spot where the soles of your feet touch the floor. (For a more detailed description of how to observe bodily posture, please see Exercise 4). Whether you are standing, sitting, or lying down, apply this step by step technique whenever you change posture during vipassana practice. Below are a series of drawings that illustrate the reverse process, changing from standing to sitting, in even more detail. Here the process has been broken down into sixteen steps (this information has been adapted from Helen Jandamit's book, The Way to Vipassana, Bangkok, V.H. Publications, 1990). 1. Begin by standing with your feet together, arms at your sides (alternatively, you may hold your arms in front of the body, one hand clasping the wrist of the other). Move your left foot backwards, noting "moving." 2. Slowly bend your knees, noting "moving" or "down". 3. As your left knee touches the ground, note "touching". p.htm 14/42

15 4. Move your left hand toward the floor, noting "moving." 5. Place your left hand on the floor, noting "touching" (your hand needs to be in this position to support the body prior to moving the right leg). 6. Move the right leg back until it is parallel with the left leg, noting "moving." 7. When the right leg touches the floor, note "touching". p.htm 15/42

16 8. Move your left hand backwards, noting "moving." 9. As your left hand touches the floor, note "touching". 10. Lower your body until you are sitting, noting "lowering". 11. Move the left foot backwards so that it is further under your body (it should be in the correct position to sit cross legged), noting "moving." 12. Lifting the right knee, move the right foot forwards, noting "moving". p.htm 16/42

17 13. Reach your right arm forward and take hold of your right ankle, noting "grasping". 14. Lift the right foot, noting "lifting." 15. Move the foot towards the body, noting, "moving". 16. Set your foot on the floor, noting "placing". 17. Put your hands in your lap one by one, noting "moving." p.htm 17/42

18 This series of movements is only one of many possibilities, and does not have to be followed precisely. If you have a disability or other chronic physical problem you may need to alter the steps. Adjustments will also have to be made if you meditate in a chair. The important thing is to follow the principle of breaking down larger movements into separate, smaller actions that can be noted one at a time, and to stop completely at the end of each action before beginning the next. Also, be sure to acknowledge each movement with a mental note, especially if you're a beginner. You may devise your own notes; the ones given here are only suggestions. Exercise 2: Walking Meditation Walking meditation is an important vipassana technique. The basic walking meditation exercise is similar to normal walking, only slower and more deliberate. Your attention should be minutely focused on each action. The primary object during walking meditation is the motion of the feet. Observing the movement of the feet is essentially no different from watching the abdominal movements or the motions of the hand in Exercise 3. Don't try to feel the muscles in the foot, or a sensation in the foot. Instead, observe the movement itself. In other words, with each step observe the path the foot makes as it moves through space. Pay no attention to the abdominal movements during this exercise. As we said before, only observe one object per moment. One final note: don't look at your feet. Just be aware of the movements with your mind. The best environment is one with few visual distractions. Remove your shoes, if possible. You should have enough space to walk at least seven paces in a straight line. Follow the instructions on changing from sitting to standing. Once you are standing, hold your hands in front of your body, one hand gently clasping the wrist of the other. Instead of looking around the room, keep your eyes directed straight ahead or slightly downcast toward the floor (but don't bend your neck too far forward, which may cause discomfort). Try not to turn your head independently. Even when you turn around at the end of the walking path, keep your head in a straight line with your spine, as if you were wearing a neck brace. Move your whole body as one unit on the turn. Relax your shoulders. Basic Walking Exercise (Suitable for beginners) 1. Observe the standing posture, noting "standing" for a few moments. This means to focus awareness on the posture of the body as you stand (for a more detailed description of how to observe posture, see Exercise 4). If this is difficult you can choose one point to focus on, such as the soles of your feet, being aware of the feeling of pressure from touching the floor. 2. Before moving, note "intending to walk." (Don't skip this step). 3. Slowly lift the right foot and place it down, taking one step. This should be a single fluid motion without breaks. Be aware of the entire arc of movement from beginning to end. As you do so, label the step "placing" (remember to label while the motion is happening, not afterwards). The left foot should not have moved and the left heel should still be on the ground. After placing the right foot down, stop completely for a moment. 4. Slowly take a step with the left foot, noting "placing." Stop. 5. Continue walking, making sure to stop completely after each step. Only move one foot at a time. p.htm 18/42