Vipassana Meditation: The development of insight
Vipassana is often associated with Buddhism, because it was the meditation in which Gautam Siddhartha (the Buddha) engaged when he attained enlightenment. However, it is very likely that vipassana had existed and was practiced before the Buddha rediscovered it 2600 years ago. The Buddha may therefore be seen as one of the most famous ambassadors and developers of vipassana meditation and its healing effects.
Many sources refer to vipassana as predominantly Theravada Buddhist practice, even though it is also increasingly practiced by Mahayana Buuddhists. Wrye (2006) explains, “In vipassana meditation, a Southeast Asian Theravada system of mindfulness techniques that are intended to lead to an experience of the emptiness of self, attention is drawn to the breath and to every object of consciousness without preference or selection, as in free association”. Bercholz and Kohn (1993) perceive the value of Vipasssana for Mahayana Buddhism, and assert that. In Mahayana Buddhism, Vipassana is seen as “analytical examination of the nature of things that leads to insight into the true nature of the world – emptiness”.
Gashey Ngawang Dhargey (1974) explains that the teaching of vipassana is divided into three sections:
Establishment of the concept of non-self-existence of personality.
Establishment of the non-self –existence of all phenomena.
The method of developing Vipassana.
Where & How to Sit
1. Which place is best for meditation?
The Buddha suggested that either a forest place under a tree or any other very quiet place is best for meditation.
2. How should the meditator sit?
He said the meditator should sit quietly and peacefully with legs crossed.
3. How should those with back troubles sit?
If sitting with crossed legs proves to be too difficult, other sitting postures may be used. For those with back trouble, a chair is quite acceptable. In any case, sit with your back erect, at a right angle to the ground, but not too stiff.
4. Why should you sit straight?
The reason for sitting straight is not difficult to see. An arched or crooked back will soon bring pain. Furthermore, the physical effort to remain upright without additional support energizes the meditation practice.
5. Why is it important to choose a position?
To achieve peace of mind, we must make sure our body is at peace. So it’s important to choose a position that will be comfortable for a long period of time.
The Breath during Meditation
Close your eyes. Then place your attention at the belly, at the abdomen. Breathe normally—not forcing your breathing—neither slowing it down nor hastening it. Just a natural breath. When you breathe in and breathe out, you will become aware of certain sensations as you breathe in and the abdomen rises, and as you breathe out and the abdomen falls.
Developing Attention
1. How should you sharpen your aim?
Sharpen your aim by making sure that the mind is attentive to the entirety of each process. Be aware from the very beginning of all sensations involved in the rising. Maintain a steady attention through the middle and the end of the rising. Then be aware of the sensations of the falling movement of the abdomen from the beginning, through the middle, and to the very end of the falling.
Although we describe the rising and falling as having a beginning, middle and end, this is only in order to show that your awareness should be continuous and thorough. We don’t intend you to break these processes into three segments. You should try to be aware of each of these movements from beginning to end as one complete process, as a whole. Do not peer at the sensations with an over-focused mind, specifically looking to discover how the abdominal movement begins or ends.
2. Why is it important in this meditation to have both effort and precise aim?
It is very important to have both effort and precise aim so that the mind meets the sensation directly and powerfully.
3. What is one way to aid precision and accuracy?
One helpful aid to precision and accuracy is to make a soft, mental note of the object of awareness, naming the sensation by saying the word gently and silently in the mind, like “rising, rising . . .,” and “falling, falling. . .”
4. When the mind wanders off, what should you do?
Watch the mind! Be aware that you are thinking.
5. How can you clarify your awareness of thinking?
Note the thought silently with the verbal label “thinking,” and come back to the rising and falling.
6. Is it possible to remain perfectly focused on the rising and falling of the abdomen all the time?
Despite making an effort to do so, no one can remain perfectly focused on the rising and falling of the abdomen forever. Other objects inevitably arise and become predominant. Thus, the sphere of meditation encompasses all of our experiences: sights, sounds, smells, and tastes, sensations in the body, and mental objects such as visions in the imagination or emotions. When any of these objects arises you should focus direct awareness on it, and silently use a gentle verbal label.
During Practice
During sitting meditation, if another object impinges strongly on the awareness so as to draw it away from the rising and falling of the abdomen, this object must be clearly noted. For example, if a loud sound arises during your meditation, consciously direct your attention toward that sound as soon as it arises. Be aware of the sound as a direct experience, and also identify it succinctly with the soft, internal, verbal label “hearing, hearing.” When the sound fades and is no longer predominant, come back to the rising and falling. This is the basic principle to follow in sitting meditation.
For making the verbal label, there is no need for complex language. One simple word is best. For the eye, ear and tongue doors we simply say, “Seeing, seeing…,” or, “hearing, hearing…” or, “tasting, tasting . . . .”
For sensations in the body we may choose a slightly more descriptive term like “warmth,” “pressure,” “hardness” or “motion.”
Mental objects seem to present a bewildering diversity, but actually they fall into just a few clear categories, such as “thinking,” “imagining,” “remembering,” “planning” and “visualizing.”
In using the labeling technique, your goal is not to gain verbal skills. Labeling helps us to perceive clearly the actual qualities of our experience, without getting immersed in the content. It develops mental power and focus.
Ending Your Meditation
Meditation need not come to an end after an hour of sitting. It can be carried out continuously through the day.
When you get up from sitting, you must note carefully, beginning with the intention to open the eyes: “intending, intending”; opening, opening.” Experience the mental event of intending, and feel the sensations of opening the eyes. Continue to note carefully and precisely, with full observing power, through the whole transition of postures until the moment you have stood up, and when you begin to walk.
Throughout the day you should also be aware of—and mentally note—all other activities, such as stretching, bending your arm, taking a spoon, putting on clothes, brushing your teeth, closing the door, opening the door, closing your eyelids, eating and so forth. All of these activities should be noted with careful awareness and a soft mental label.
Apart from the hours of sound sleep, you should try to maintain continuous mindfulness throughout your waking hours.