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Introduction To Insight Meditation
Amaravati Buddhist Centre, U.K. (1988)
The aim of this booklet is to serve as an introduction to the practice
of Insight Meditation as taught within the tradition of Theravada Buddhism.
You need not be familiar with the teachings of the Buddha to make use
of it, although such knowledge can help to clarify any personal understanding
you may develop through meditation.
The purpose of Insight Meditation is not to create a system of beliefs,
but rather to give guidance on how to see clearly into the nature of
the mind. In this way one gains first-hand understanding of the way
things are, without reliance on opinions or theories -- a direct experience,
which has its own vitality. It also gives rise to the sense of deep
calm that comes from knowing something for oneself, beyond any doubt.
Insight Meditation is a key factor in the path that the Buddha offered
for the welfare of human beings; the only criterion is that one has
to put it into practice! These pages, therefore, describe a series
of meditation exercises, and practical advice on how to use them. It
works best if the reader follows the guide progressively, giving each
sequence of instructions a good work-out before proceeding further.
The term "Insight Meditation" (samatha-vipassana) refers
to practices for the mind that develop calm (samatha) through sustained
attention, and insight (vipassana) through reflection. A fundamental
technique for sustaining attention is focusing awareness on the body;
traditionally, this is practised while sitting or walking. The guide
begins with some advice on this.
Reflection occurs quite naturally afterwards, when one is "comfortable" within
the context of the meditation exercise. There will be a sense of ease
and interest, and one begins to look around and become acquainted with
the mind that is meditating. This "looking around" is called
contemplation, a personal and direct seeing that can only be suggested
by any technique. A few ideas and guidance on this come in a later
section.
(It should be noted that knowledge of terms in Pali -- the canonical
language of Theravada Buddhism -- is not necessary to begin the practice
of meditation. It can be useful, however, to provide reference points
to the large source of guidance in the Theravada Canon, as well as
to the teaching of many contemporary masters who still find such words
more precise than their English equivalents.)
1. Sustaining Attention
SITTING
Time and Place
Focusing the mind on the body can be readily accomplished while sitting.
You need to find a time and a place which affords you calm and freedom
from disturbance.
A quiet room with not much in it to distract the mind is ideal; a
setting with light and space has a brightening and clearing effect,
while a cluttered and gloomy room has just the opposite. Timing is
also important, particularly as most people's days are quite structured
with routines. It is not especially productive to meditate when you
have something else to do, or when you're pressed for time. It's better
to set aside a period -- say, in the early morning or in the evening
after work -- when you can really give your full attention to the practice.
Begin with fifteen minutes or so. Practise sincerely with the limitations
of time and available energy, and avoid becoming mechanical about the
routine. Meditation practice, supported by genuine willingness to investigate
and make peace with oneself, will develop naturally in terms of duration
and skill.
Awareness of the body
The development of calm is aided by stability, and by a steady but
peaceful effort. If you can't feel settled, there's no peacefulness;
if there's no sense of application, you tend to day-dream. One of the
most effective postures for the cultivation of the proper combination
of stillness and energy is sitting.
Use a posture that will keep your back straight without strain. A
simple upright chair may be helpful, or you may be able to use one
of the lotus postures (See the " Notes on Posture"). These
look awkward at first, but in time they can provide a unique balance
of gentle firmness that gladdens the mind without tiring the body.
If the chin is tilted very slightly down this will help, but do not
allow the head to loll forward as this encourages drowsiness. Place
the hands on your lap, palms upwards, one gently resting on the other
with the thumb-tips touching. Take your time, and get the right balance.
Now, collect your attention, and begin to move it slowly down your
body. Notice the sensations. Relax any tensions, particularly in the
face, neck and hands. Allow the eyelids to close or half close.
Investigate how you are feeling. Expectant or tense? Then relax your
attention a little. With this, the mind will probably calm down, and
you may find some thoughts drifting in -- reflections, daydreams, memories,
or doubts about whether you are doing it right! Instead of following
or contending with these thought patterns, bring more attention to
the body, which is a useful anchor for a wandering mind.
Cultivate a spirit of inquiry in your meditation attitude. Take your
time. Move your attention, for example, systematically from the crown
of the head down over the whole body. Notice the different sensations
-- such as warmth, pulsing, numbness, and sensitivity -- in the joints
of each finger, the moisture of the palms, and the pulse in the wrist.
Even areas that may have no particular sensation, such as the forearms
or the earlobes, can be "swept over" in an attentive way.
Notice how even the lack of sensation is something the mind can be
aware of. This constant and sustained investigation is called mindfulness
(sati) and is one of the primary tools of Insight Meditation.
Mindfulness
of breathing (anapanasati)
Instead of "body sweeping", or after a preliminary period
of this practice, mindfulness can be developed through attention on
the breath.
First, follow the sensation of your ordinary breath as it flows in
through the nostrils and fills the chest and abdomen. Then try maintaining
your attention at one point, either at the diaphragm or -- a more refined
location -- at the nostrils. Breath has a tranquillising quality, steady
and relaxing if you don't force it; this is helped by an upright posture.
Your mind may wander, but keep patiently returning to the breath.
It is not necessary to develop concentration to the point of excluding
everything else except the breath. Rather than to create a trance,
the purpose here is to allow you to notice the workings of the mind,
and to bring a measure of peaceful clarity into it. The entire process
-- gathering your attention, noticing the breath, noticing that the
mind has wandered, and re-establishing your attention -- develops mindfulness,
patience and insightful understanding. So don't be put off by apparent "failure" --
simply begin again. Continuing in this way allows the mind eventually
to calm down.
If you get very restless or agitated, just relax. Practise being
at peace with yourself, listening to -- without necessarily believing
in -- the voices of the mind.
If you feet drowsy, then put more care and attention into your body
and posture. Refining your attention or pursuing tranquillity at such
times will only make matters worse!
WALKING AND STANDING
Many meditation exercises, such as the above "mindfulness of
breathing", are practised while sitting. However, walking is commonly
alternated with sitting as a form for meditation. Apart from giving
you different things to notice, it's a skilful way to energise the
practice if the calming effect of sitting is making you dull.
If you have access to some open land, measure off about 25-30 paces'
length of level ground (or a clearly defined pathway between two trees),
as your meditation path. Stand at one end of the path, and compose
your mind on the sensations of the body. First, let the attention rest
on the feeling of the body standing upright, with the arms hanging
naturally and the hands lightly clasped in front or behind. Allow the
eyes to gaze at a point about three metres in front of you at ground
level, thus avoiding visual distraction. Now, walk gently, at a deliberate
but "normal" pace, to the end of the path. Stop. Focus on
the body standing for the period of a couple of breaths. Turn, and
walk back again. While walking, be aware of the general flow of physical
sensations, or more closely direct your attention to the feet. The
exercise for the mind is to keep bringing its attention back to the
sensation of the feet touching the ground, the spaces between each
step, and the feelings of stopping and starting.
Of course, the mind will wander. So it is important to cultivate
patience, and the resolve to begin again. Adjust the pace to suit your
state of mind -- vigorous when drowsy or trapped in obsessive thought,
firm but gentle when restless and impatient. At the end of the path,
stop; breathe in and out; "let go" of any restlessness, worry,
calm, bliss, memories or opinions about yourself. The "inner chatter" may
stop momentarily, or fade out. Begin again. In this way you continually
refresh the mind, and allow it to settle at its own rate.
In more confined spaces, alter the length of the path to suit what
is available. Alternatively, you can circumambulate a room, pausing
after each circumambulation for a few moments of standing. This period
of standing can be extended to several minutes, using "body sweeping".
Walking brings energy and fluidity into the practice, so keep your
pace steady and just let changing conditions pass through the mind.
Rather than expecting the mind to be as still as it might be while
sitting, contemplate the flow of phenomena. It is remarkable how many
times we can become engrossed in a train of thought -- arriving at
the end of the path and "coming to" with a start! -- but
it is natural for our untrained minds to become absorbed in thoughts
and moods. So instead of giving in to impatience, learn how to let
go, and begin again. A sense of ease and calm may then arise, allowing
the mind to become open and clear in a natural, unforced way.
LYING
DOWN
Reclining at the end of a day, spend a few minutes meditating while
lying on one side. Keep the body quite straight and bend one arm up
so that the hand acts as a support for the head. Sweep through the
body, resting its stresses; or collect your attention on the breath,
consciously putting aside memories of the day just past and expectations
of tomorrow. In a few minutes, with your mind clear, you'll be able
to rest well.
CULTIVATING THE HEART
Cultivating good-will (metta) gives another dimension to the practice
of Insight. Meditation naturally teaches patience and tolerance, or
at least it shows the importance of these qualities. So you may well
wish to develop a more friendly and caring attitude towards yourself
and other people. In meditation, you can cultivate good-will very realistically.
Focus attention on the breath, which you will now be using as the
means of spreading kindness and good-will. Begin with yourself, with
your body. Visualise the breath as a light, or see your awareness as
being a warm ray, and gradually sweep it over your body. Lightly focus
your attention on the centre of the chest, around the heart region.
As you breathe in, direct patient kindness towards yourself, perhaps
with the thought, "May I be well", or "Peace".
As you breathe out, let the mood of that thought, or the awareness
of light, spread outwards from the heart, through the body, through
the mind, and beyond yourself. "May others be well."
If you are experiencing negative states of mind, breathe in the qualities
of tolerance and forgiveness. Visualising the breath as having a healing
colour may be helpful. On the out-breath, let go -- of any stress,
worry or negativity -- and extend the sense of release through the
body, the mind, and beyond, as before.
This practice can form all or part of a period of meditation -- you
have to judge for yourself what is appropriate. The calming effect
of meditating with a kindly attitude is good for beginning a sitting,
but there will no doubt be times to use this approach for long periods,
to go deeply into the heart.
Always begin with what you are aware of, even if it seems trivial
or confused. Let your mind rest calmly on that -- whether it's boredom,
an aching knee, or the frustration of not feeling particularly kindly.
Allow these to be; practise being at peace with them. Recognise and
gently put aside any tendencies towards laziness, doubt or guilt.
Peacefulness can develop into a very nourishing kindness towards
yourself, if you first of all fully accept the presence of what you
dislike. Keep the attention steady, and open the heart to whatever
you experience. This does not imply approval of negative states, but
allows them a space wherein they can come and go.
Generating good-will toward the world beyond yourself follows much
the same pattern. A simple way to spread kindness is to work in stages.
Start with yourself, joining the sense of loving acceptance to the
movement of the breath. "May I be well." Then, reflect on
people you love and respect, and wish them well, one by one. Move on
to friendly acquaintances, then to those towards whom you feel indifferent. "May
they be well." Finally, bring to mind those people you fear or
dislike, and continue to send out wishes of good-will.
This meditation can expand, in a movement of compassion, to include
all people in the world, in their many circumstances. And remember,
you don't have to feel that you love everyone in order to wish them
well!
Kindness and compassion originate from the same source of good will,
and they broaden the mind beyond the purely personal perspective. If
you're not always trying to make things go the way you want them to;
if you're more accepting and receptive to yourself and others as they
are, compassion arises by itself. Compassion is the natural sensitivity
of the heart.
2. Reflection
CHOICELESS AWARENESS
Meditation can also proceed without a meditation object, in a state
of pure contemplation, or "choiceless awareness".
After calming the mind by one of the methods described above, consciously
put aside the meditation object. Observe the flow of mental images
and sensations just as they arise, without engaging in criticism or
praise. Notice any aversion and fascination; contemplate any uncertainty,
happiness, restlessness or tranquillity as it arises. You can return
to a meditation object (such as the breath). whenever the sense of
clarity diminishes, or if you begin to feel overwhelmed by impressions.
When a sense of steadiness returns, you can relinquish the object again.
This practice of "bare attention" is well-suited for contemplating
the mental process. Along with observing the mind's particular "ingredients",
we can turn our attention to the nature of the container. As for the
contents of the mind, Buddhist teaching points especially to three
simple, fundamental characteristics.
First, there is changeability (anicca) - the ceaseless beginning
and ending all things go through, the constant movement of the content
of the mind. This mind-stuff may be pleasant or unpleasant, but it
is never at rest.
There is also a persistent, often subtle, sense of dissatisfaction
(dukkha). Unpleasant sensations easily evoke that sense, but even a
lovely experience creates a tug in the heart when it ends. So at the
best of moments there is still an inconclusive quality in what the
mind experiences, a somewhat unsatisfied feeling.
As the constant arising and passing of experiences and moods become
familiar, it also becomes clear that -- since there is no permanence
in them -- none of them really belong to you. And, when this mind-stuff
is silent -- revealing a bright spaciousness of mind -- there are no
purely personal characteristics to be found! This can be difficult
to comprehend, but in reality there is no "me" and no "mine"--
the characteristic of "no-self", or impersonality (anatta).
Investigate fully and notice how these qualities pertain to all things,
physical and mental. No matter if your experiences are joyful or barely
endurable, this contemplation will lead to a calm and balanced perspective
on your life.
CONTEMPLATING YOUR PRACTICE
These meditation exercises all serve to establish awareness of things
as they are. By bringing your mind fully onto experiences, you will
notice more clearly the state of the mind itself -- for example, whether
you are being lazy or over-eager in your practice. With a little honest
appraisal, it becomes evident that the quality of the meditation practice
depends, not on the exercise being used, but on what you are putting
into it. Reflecting in this way, you will gain deeper insight into
your personality and habits.
There are some useful points to bear in mind whenever you meditate.
Consider whether you are beginning afresh each time -- or even better,
with each breath or footstep. If you don't practise with an open mind,
you may find yourself trying to recreate a past insight, or unwilling
to learn from your mistakes. Is there the right balance of energy whereby
you are doing all that you can without being over-forceful? Are you
keeping in touch with what is actually happening in your mind, or using
a technique in a dull, mechanical way? As for concentration, it's good
to check whether you are putting aside concerns that are not immediate,
or letting yourself meander in thoughts and moods. Or, are you trying
to repress feelings without acknowledging them and responding wisely?
Proper concentration is that which unifies the heart and mind. Reflecting
in this way encourages you to develop a skilful approach. And of course,
reflection will show you more than how to meditate: it will give you
the clarity to understand yourself.
Remember, until you've developed some skill and case with meditation,
it's best to use a meditation object, such as the breath, as a focus
for awareness and as an antidote for the overwhelming nature of the
mind's distractions. Even so, whatever your length of experience with
the practice, it is always helpful to return to awareness of the breath
or body. Developing this ability to begin again leads to stability
and case. With a balanced practice, you realise more and more the way
the body and mind are, and see how to live with greater freedom and
harmony. This is the purpose and the fruit of Insight Meditation.
LIVING
INSIGHTFULLY
With the practice of Insight Meditation you will see your attitudes
more clearly, and come to know which are helpful and which create difficulties.
An open attitude can make even unpleasant experiences insightful --
for instance, understanding the way that the mind reacts against pain
or sickness. When you approach such experiences in this way, you can
often unwind the stress and resistance to pain, and alleviate it to
a great degree. On the other hand, an impatient streak will have different
results: becoming annoyed with others if they disturb your meditation;
being disappointed if your practice doesn't seem to be progressing
fast enough; falling into unpleasant moods over insignificant matters.
Meditation teaches us that peace of mind -- or its absence -- essentially
depends on whether or not we contemplate the events of life in a spirit
of reflection and open-mindedness.
By looking into your intentions and attitudes in the quiet of meditation,
you can investigate the relationship between desire and dissatisfaction.
See the causes of discontent: wanting what you don't have; rejecting
what you dislike; being unable to keep what you want. This is especially
oppressive when the subject of the discontent and desire is yourself.
No-one finds it easy to be at peace with personal weakness, especially
when so much social emphasis is placed on feeling good, getting ahead
and having the best. Such expectations indeed make it difficult to
accept oneself as one is.
However, with the practice of insight meditation, you discover a
space in which to stand back a little from what you think you are,
from what you think you have. Contemplating these perceptions, it becomes
clearer that you don't have any thing as "me" or "mine";
there are simply experiences, which come and go through the mind. So
if, for example, you're looking into an irritating habit, rather than
becoming depressed by it, you don't reinforce it and the habit passes
away. It may come back again, but this time it's weaker, and you know
what to do. Through cultivating peaceful attention, mental content
calms down and may even fade out, leaving the mind clear and refreshed.
Such is the ongoing path of insight.
To be able to go to a still centre of awareness within the changing
flow of daily life is the sign of a mature practice, for insight deepens
immeasurably when it is able to spread to all experience. Try to use
the perspective of insight no matter what you are doing -- routine
housework, driving the car, having a cup of tea. Collect the awareness,
rest it steadily on what you are doing, and rouse a sense of inquiry
into the nature of the mind in the mist of activity. Using the practice
to centre on physical sensations, mental states, or eye-, ear- or nose-consciousness
can develop an ongoing contemplation that turns mundane tasks into
foundations for insight.
Centred more and more in awareness, the mind becomes free to respond
skilfully to the moment, and there is greater harmony in life. This
is the way that meditation does "social work"-- by bringing
awareness into your life, it brings peace into the world. When you
can abide peacefully with the great variety of feelings that arise
in consciousness, you are able to live more open[y with the world,
and with yourself as you are.
3. Further Suggestions
PERSONAL CONDUCT
As our insight deepens, we see more clearly the results of our actions
-- the peace that good intention, sincerity and clear-mindedness promote,
and the trouble that confusion and carelessness create. It is this
greater sensitivity, observing in particular the distress we cause
ourselves and others, that often inspires us to want to live more wisely.
For true peace of mind, it is indispensable that formal meditation
be combined with a commitment to responsibility, and with care for
oneself and others.
There is really nothing mysterious about the path of Insight. In
the words of the Buddha, the way is simple: "Do good, refrain
from doing evil, and purify the mind". It is a long-observed tradition,
then, for people who engage in spiritual practice to place great importance
on proper conduct. Many meditators undertake realistic moral vows --
such as refraining from harming living beings, from stealing, from
careless use of sexuality, from using intoxicants (alcohol and drugs),
and from gossip and other graceless speech habits -- to help their
own inner clarity, and perhaps gently encourage that of others.
COMPANY
AND ROUTINE
Meditating with a few friends at regular times can be a great support
towards constancy of practice and development of wisdom. The solitary
meditator eventually faces diminishing will-power, as there's often
something else to do that seems more important (or more interesting)
than watching the breath. Regular group meditation for an agreed-upon
duration keeps the participants going, regardless of their flux of
moods. (The investigation of these shifts of disposition often yields
important insights, but on our own we can find it difficult to persevere
with them.) As well as seeing the personal benefits, you can reflect
that your efforts are helping others to keep practising.
NOTES ON POSTURE
The ideal is an upright, alert posture. Slumping only increases the
pressure on the legs and discomfort in the back. It is important to
attend to your posture with wisdom, not insensitive will-power! Posture
will improve in time, but you need to work with the body, not use force
against it.
Check your posture:
- Are the hips leaning back? This will cause a slump.
- The small of
the back should have its natural, unforced curve so that the abdomen
is forward and "open".
- Imagine that someone is gently pushing
between the shoulder blades, while keeping the muscles relaxed. This
will give you an idea of whether you unconsciously "hunch" your
shoulders (and hence close your chest).
- Note, and gently release,
any tension in the neck/shoulder region.
If your posture feels tense or stack:
- Allow the spine to straighten by imagining the crown of the head
as suspended from above. This also lets the chin tuck in slightly.
- Keep
the arms light and held back against the abdomen. If they are forward,
they pull you out of balance.
- Use a small firm cushion underneath
and toward the back of the buttocks to support the angle of the hips.
For the legs:
- Practise some stretching exercises (like touching the
toes with both legs stretched out, while sitting).
- If you have a lot
of pain during a period of sitting, change posture, sit on a small
stool or chair, or stand up for a while.
- If you usually (or wish to)
sit on or near the floor, experiment with cushions of different size
and firmness, or try out one of the special meditation stools that
are available.
For drowsiness:
- Try meditating with your eyes open.
- "Sweep" your attention systematically around your body.
- Focus
on the whole body and on physical sensations, rather than on a subtle
object like the breath.
- Stand up and walk mindfully for a while in
the open air.
For tension or headaches:
- You may be trying too hard -- this is not unusual! -- so lighten
your concentration. For instance, you might move your attention to
the sensation of the breath at the abdomen.
- Generate the energy of
good-will (see the section on "Cultivating
the Heart"), and direct it towards the area of tension.
- Visualising
and spreading light through the body can be helpful in alleviating
its aches and pains. Try actually focusing a benevolent light on
an area of difficulty!
  
This is not a comprehensive or exclusive guide, but a suggested outline
for practice. Meditators are strongly recommended to seek a trustworthy
and experienced "spiritual friend" or teacher for ongoing
advice.
Note: This booklet was originally published in 1988 by Amaravati Buddhist
Centre, UK, for free distribution. It was subsequently reprinted by
the Buddhist Society of Western Australia in 1997. Contact addresses:
1. Amaravati Buddhist Centre
Great Gaddesden. Hemel Hempstead
Hertfordshire. HP1-3PZ. U.K.
2. Dhammaloka Buddhist Centre
18 Nanson Way
Nollamara. WA 6020. AUSTRALIA
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